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SERMONS, 


'ON  A   NUMBER   OF 


CONNECTED  SUBJECTS; 


IN    WHICH 


AN  ATTEMPT  IS  MADE  TO  EXPLAIN 

THE   LEADING 

PRINCIPLES  OF  REVEALED  RELIGION, 

TO  SHOW  THEIR  CONSISTENCY,  REASONABLENESS  AND  IM- 
PORTANCE ;  AND  TO  GUARD  THEM  AGAINST  DANGEROUS 
MISCONSTRUCTIONS  AND  FALSE  INFERENCES,  AND  AGAINST 
THE   SPECIOUS  OBJECTIONS    OF  UNBELIEVERS. 


BY  JOHN  SMALLEY,  D.  D. 

PASTOR  OF  A  CHURCH  IN   BERLIN,  CONNECTICUT. 


PUBLISHED  ACCORDING  <fO  ACT  OF  CONGRESS. 


HARTFORD  : 
PRINTED  FOR  OLIVER  D.  COOKE. 

LINCOLN  AND  GLEASON,  PRINTERS. 
1803. 


CONTENTS. 


SERMON  I. 

On  the  salvation  of  men,  by  means  of  the  gospel 
ministry. 

1  CORINTHIANS  I.  21. 

PAGE. 

It  pleased  God,  by  the   foolishness  of  preaching,  to  save 
them  that  believe.  9 

SERMON  II. 

How  the  salvation  of  all  men,  is  agreeable  to  the 
will  of  God. 

1  TIMOTHY  II.  4. 

Who  virill  have  all  men  to  be  saved,  and  to  come  unto  the 
knowledge  of  the  truth.  25 

SERMON  III. 
On  the  Divine  Goodness. 

1   JOHN  IV.  8. 
He  that  loveth  not,   knovreth  not  God  ;  for  God  is  love.       39 


It  contents. 

SERMON  IV. 

On  the  justice  of  God,  in  the  punishment  of  sin. 

ROMANS  XII.  19. 

*— Vengeance  is  mine  ;  I  will  repay,  saith  the  Lord.  5T 

SERMON  V. 

On  the  immutabihty  of  God. 

JOB  XXIII.  13. 

But  he  is  in  one  mind,  and  who  can  turn  him  ?  and  what 
his  soul  desireth,   even  that  he  doeth.  7S 

SERMON  VL 
On  the  all-governing  Providence  of  God. 

ISAIAH  XLV.  r. 

I  form  the  light,  and  create  darkness  ;  I  make  peace,  and 
create  evil.     I  the  Lord  do  all  these  things.  8$ 

SERMON  VII. 

Charity,   the  essence  of  moral  virtue. 

1  TIMOTHY  I.  5. 

Now,  the  end  of  the  commandment  is  charity.  lOS 

SERMON  VIII. 

On  self-love  ;  or  regarding  one's  own  happiness. 

HEBREWS  XL.  26. 
For  he  had  respeSl  unto  the  recompence  of  the  reward.       13S 


CONTENTS.  V 

PAGE. 

SERMON  IX. 

On  the  universal  sinfulness  of  mankind. 

1  JOHN  I.  8. 

If  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us.  139 

SERMON  X. 
On  the  universal  sinfulness  of  mankind. 

1  JOHN  I.  8. 

Jf  we  say  that  we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us.  15S 

SERMON  XI. 
On  the  doctrine  of  original  sin. 

ROMANS  V.  18. 

By  the  offence  of  one,  judgment  came  upon  all  men  to 
condemnation.  169 

SERMON  XII. 

On  the  total  depravity  of  mankind  by  nature. 

ROMANS  Vn.  18. 

For  I  know  that  in  me  (that  is,  in  my  flesh)  dwelleth  no 
good  thing.  195 

SERMON  XIII. 

On  man's  native  opposition  of  heart  to  the  Su- 
preme Being. 

ROMANS  Vni.  7. 
The  carnal  mind  is  enmity  against  God.  2 1 1 


vi  CONTENTS. 

PAfeE. 

SERMON  XIV. 

On  the  sovereignty  of  God,  in  the  effectual  calHng 
of  sinners. 

ROMANS  IX.  18. 

Therefore  hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth.  257 

SERMON  XV. 

On  the  doctrine  of  personal  election. 

ROMANS  XI.  5. 

Even  so  then,  at  this  present  time  also,  there  is  a  remiiant 
according  to  the  election  of  grace.  259 

SERMON  XVI. 
On  regeneration. 

EPHESIANS  II.  10. 

For  we  are  his  workmanship,  created  ia  Christ  Jesus  vmto 
good  works.  277 

SERMON  XVII. 

On  repentance,  conversion,  and  pardon. 

ACTS  III.  19. 

Repent  ye,  therefore,  and  be  converted,  that  your  sins  may 
be  blotted  out,  when  the  times  of  refreshing  shall  come 
from  the  presence  of  the  Lord.  305 

SERMON  XVIII. 

On  saving  faith  in  Jesus  Christ. 

JOHN  VI.  29. 

This  is  the  work  of  God,  that  ye  believe  on  him  whom  he 
hath  sent.  327 


CONTENTS.  vii 

PAGE. 

SERMON  XIX. 

On  the  preservation   and  perseverance  of  true 
believers  in  Christ. 

1  PETER  I.  5. 

Who  are  kept  by  the  power  of  God,  through  faith,  unto 
salvation.  351 

SERMON  XX. 

On  the  preservation  and  perseverance  of  true  be- 
lievers in  Christ. 

1  PETER  I.  V. 

Who  are  kept  by  the  power  of  God,  through  faith,  unto 
salvation.  363 

SERMON  XXI. 

On  obtaining  assurance  of  eternal  salvation. 

HEBREWS  VI.  11. 

And  we  desire  that  every  one  of  you  do  shew  the  same 
diligence,  to  the  full  assurance  of  hope  unto  the  end.         38 1 

SERMON  XXII. 

On  the  necessity  of  holiness  here,  in  order  to  hap- 
piness hereafter. 
ROMANS  IL  6,  7. 

Who  will  render  to  every  man  according  to  his  deeds  ; 
To  them  who,  by  patient  continuance  in  well-doing, 
seek  for  glory,  and  honor,  and  immortality,  eternal  life.    403 

SERMON  XXIII. 

•  On  the  perfection  of  separate  souls  in  heaven. 
HEBREWS  xn.  23. 
—  And  to  the  spirits  of  just  men  made  perfect.  42 1 


SERMON  i; 


ON  THE   SALVATION   OF  MEN,     BY    MEANS    OF   THE 
GOSPEL  MINISTRY.  •   , 


1  CORINTHIANS  I.  2U 

It  pleased  God^  by  the  foolishness  of  preaching.^  to  save  them 
that  believe. 


jL  he  apostle  is  here  observing,  how  much 
the  despised  institution  of  a  preached  gospel,  for  the 
instruction  of  mankind  in  matters  of  religion,  had 
triumphed  over  all  the  boasted  philosophy  of  the 
learned  gentile  world.  He  says,  "  Where  is  the 
wise  ?  where  is  the  scribe  ?  where  is  the  disputer  of 
this  world  ?  hath  not  God  made  foolish  the  wisdom 
of  this  world  ?  For  after  that,  in  the  wisdom  of  God, 
tlie  world  by  wisdom  knfew  not  God" — after,  in  the 
wise  ordering  of  Providence,  human  reason,  on  a  full 
trial,  had  been  found  unable  to  ascertain  the  first  ar- 
ticle of  a  saving  divine  foith — "  it  pleased  God,  by 
the  foolishness  of  preaching,  to  save  them  that  be- 
lieve." 

Two  questions  arise  respecting  these  words,   to 
which  particular  attention  will  now  be  paid. 

*  Preached  at  the  settlement  of  a  minister  ;  but  now  consid- 
erably altered,  especially  in  the  application. 

B 


10  The  sahation  of  men,  f  Ser.  I. 

What  the  apostle  means  by  the  foolishness  of 
preaching :  and  how,  by  means  of  this,  God  sees 
iit  to  save  lost  men. 

Our  first  question  is,  What  ai^  we  here  to  under- 
stand by  the  foolishness  of  preaching  ? 

Not,  certainly,  any  thing  in  this  work  which  is 
truly  foolish  ;  however  much  it  may  be  vulgarly  ad- 
mired. We  read  of  those,  even  in  the  davs  of  the 
apostles,  who  crept  into  houses,  and  led  captive  silly 
people  ;  such  as  were  ever  learning,  but  never  able 
to  come  to  the  knowledge  of  the  truth.  And  un- 
doubtedly  there  have  been  such  preachers,  and  such 
hearers,  in  all-  ages.  It  is  said,  indeed,  the  weak 
things  of  this  world,  hath  God  chosen  and  called. 
But  that  the  weakest  things  should  be  truly  edified,  or 
converted,  or  convicted,  by  real  nonsense,  can  hard- 
ly be  belie\  ed.  The  still  small  voice  must  be  heard, 
or  after  all  the  eaith-quake,  the  fire,  and  the  wind, 
there  v/ill  be  no  lasting  good  effect.  Though  scrip- 
ture, not  reason,  ought  to  be  the  preacher's  oracle  ; 
yet  the  scripture  must  be  made  to  appear  consistent 
with  reason,  or  we  shall  nev^er  make  men  rational  nor 
real  christians. 

The  apostle,  in  this  phrase,  the  fooUshness  of 
preaching,  must  be  understood  ironically ;  or  as 
speaking  after  the  manner  of  unbelievers.  He  says, 
ver.  18,  '*  The  preaching  of  the  cross  is  to  them  that 
perish  foolishness  ;  but  unto  us  who  are  saved,  it  is 
the  povrer  of  God.'^  Both  the  matter,  and  the  man- 
ner, of  the  primitive  preachers  of  Christianity,  were 
thought  meanly  of  by  those  who  opposed  themselves  ; 
more  especially  by  the  learned  Gentiles. 

Their  manner  was  simple  and  plain ;  destitute,  very 
much,  of  tlie  subtilties  of  metaphysics,  and  of  the 
flowers  of  rhetoric,  tlien  held  in  admiration.  See  ver. 
17,  of  the  context :  "  For  Christ  sent  me  not  to  bap- 
tize, but  to  preach  the  gospel :  not  with  wisdom  o£ 


Ser.  I.]  hy  the  Gospel  Ministry.  11 

words,  lest  the  cross  of  Christ  should  be  made  of 
none  effect."  By  wisdom  of  words,  however,  is  riot 
to  be  understood,  a  skilful  choice  of  proper  expres- 
sions. Perspicuity  of  style  ought  ah^  ays  to  be  stu- 
died :  nor  should  energy  of  language,  on  important 
subjects,  be  purposely  neglected.  "  The  preacher 
sought  to  find  out  acceptable  words,"  Avords  most  per- 
tinent and  intelligible,  no  doubt ;  as  well  as  words 
least  liable  to  give  unnecessary  oifence.  And  he  tells 
us,  ''  The  words  of  the  wise  are  as  goads,  and  as 
nails  fastened  by  the  masters  of  assemblies."  As  far 
as  is  necessary  for  communicating  one's  ideas  in  the 
clearest  and  most  forcible  manner,  a  studious  choice 
of  the  best  words,  is  certainly  of  great  importance. 

But  by  that  wisdom  of  words  with  which  the  apos- 
tle says  he  was  not  sent  to  preach  we  may  understand, 
\vhat  he  calls  in  the  next  chapter,  "  Enticing  words 
of  man's  AA'isdom."  Words  of  deceitful  flatter}^,  and 
of  popular  self-importance,  may  be  veiy  properly  so 
called.  Nothing  is  more  enticing  to  many  hearers, 
than  a  preacher's  telling  them  of  their  goodness  ;  or 
of  his  own  eminent  piety,  and  great  benevolence. 
All  pedantic  affectation  of  learning — all  bombastic 
pomposity  of  language — all  labored  prettiness  of  ex- 
pression, and  all  studied  ambiguity,  to  escape  cen- 
sure by  concealing  one's  sentiments,  may  also  come 
under  the  idea  of  that  wisdom  of  ^vords  ^vhich  ought 
to  be  avoided.  Some  of  these  artifices,  while  they 
engage  attention  to  the  speaker,  will  di\^ert  it  from  the 
things  spoken.  They  are  all  of  them  real  faults,  in 
any  orator  ;  but  most  of  all  are  they  impardonable,  in 
a  preacher  of  the  gospel.  All  of  them  have  a  ten- 
dency to  make  the  cross  of  Christ,  or  the  doctrines 
of  Christianity,  of  none  effect.  They  must  all  be  re- 
nounced, among  die  hidden  things  of  dishonesty,  if 
a  preacher,  by  manifestation  of  the  truth,  would  com- 
mend himself  to  every  man's  conscience,  in  the  si2:ht 
of  God. 


12  The  sahation  of  men,  [Ser.  I. 

The  manner  of  the  apostles,  though  one  or  two  of 
them  were  eloquent  and  learned  men,  was  so  far  from 
all  affectation  of  learning  or  eloquence,  that  it  appear- 
ed despicable,  no  doubt,  not  only  to  the  vulgar,  who 
are  captivated  with  parade  and  show,  more  than  with 
solid  substance  ;  but  also  to  the  great  adepts  in  sci- 
ence, falsely  so  called. 

And  as  the  apostolic  maimer  of  preaching  would 
naturally  be  despised  for  its  simplicity  and  plainness  ; 
so  the  subject  matter  of  it,  was  looked  upon  as  most 
contemptibly  stupid  and  absurd.  Concerning  its 
first  grand  article,  this  is  observed  immediately  after 
our  text,  "  For  the  Jews  require  a  sign,  and  the 
Greeks  seek  after  wisdom  :  But  we  preach  Christ 
crucified,  unto  the  Jews  a  stumbling-block,  and  to 
the  Greeks  foolishness."  Nothing  could  more  stum- 
ble and  offend  the  former,  tlian  telling  them  of  the 
shameful  crucifixion  of  their  expected  glorious  Mes- 
siah ;  who  was  to  prolong  his  days,  and  on  whose 
shoulders,  it  had  been  foretold,  the  government  should 
be  laid.  Nor  could  any  thing  be  more  the  madness 
of  folly,  in  the  opinion  of  the  latter,  than  being  taught 
to  look  for  eternal  life,  from  the  power  and  righteous- 
ness of  one  who  had  himself  suffered,  in  weakness, 
the  ignominious  death  of  a  most  vile  malefactor. 
This,  however,  was  the  grand  hinge  on  ^^hich  all 
turned  that  the  apostles  had  to  preach.  "  For  I 
determined  not  to  know  any  thing  among  you,"  Paul 
says  to  the  Corinthians,  "  save  Jesus  Christ,  and  him 
crucified."  Atonement  for  sin  by  the  voluntary  sac- 
rifice of  the  incarnate  Son  of  God,  is  the  central  point, 
to  which  all  the  types  and  prophecies  of  the  law  had 
an  ultimate  reference,  on  ^vhich  the  whole  gospel 
rests,  and  from  which  all  saving  knowledge  results. 
This  is  the  basis  of  the  church,  and  of  ail  the  eternal 
hopes  of  true  believers.  "  They  are  built  upon  the 
foundation  of  the  apostles  and  prophets,  Jesus  Chrisl; 
himself  being  the  chief  corner  stone." 


Ser.  I.]'  by  the  Gospel  Mifiistry.  IS 

Nor  was  the  superstructure  of  the  christian  system, 
as  left  by  these  master  builders,  less  w  eak,  in  the  opin- 
ion of  an  unbelieving  world,  than  this  its  fundamen- 
tal pillar  and  gi-ound  of  truth.  It  then  appealed,  and 
it  still  appeal^  to  many,  full  of  hard  sayings,  and  of 
most  palpable  self-contradictions.  In  the  doctrines 
of  Christ  and  his  apostles,  these  stumbling-blocks  are 
not  indeed  now  so  sensibly  perceived ;  when  people 
have  been  used  to  the  words  of  the  New-Testament, 
and  used  to  read  and  heai-  them  with  erroneous  ex- 
planations, or  with  no  ideas.  Still,  however,  some 
rocks  of  great  offence,  will  frequently  be  seen  by 
wise  heai'ers,  unless  they  are  cautiously  gone  round, 
or  covered  over,  by  the  prudent  preacher.  To  point 
out  these  particularly  in  this  place,  our  time  ^YiIl  not 
now  pcnnit.  Several  of  them  ^^ill  occasionally  come 
in  our  way  under  the  next  head.  In  general,  to 
preach  the  essential  doctrines  of  tlie  gospel  without 
subterfuge,  and  in  so  perspicuous  a  manner  that  ever}'- 
one  must  understand  them,  if  he  will  only  attend,  is 
\vhat  I  talvc  the  apostle  to  mean  by  the  foolishness  of 
preaching. 

II.  We  will  now  inquire  how  God  is  pleased,  by 
such  preaching,  to  save  lost  men. 

"  To  save  them  that  believe,"  the  text  says.  And 
clse\vhere  it  is  said  of  some,  "  The  word  preached 
did  not  profit  them,  not  being  mixed  with  faith  in 
them  that  heard  it."  But  ^^  e  are  not  to  understand 
by  either  of  these  texts,  or  any  others,  that  a  preach- 
ed gospel  can  be  no  \\  ay  beneficial  to  the  hearers,  un- 
less they  have  previously  saving  faith.  Paul  was 
sent  to  the  Gentiles,  "  To  open  their  eyes,  and  to 
turn  them  from  darkness  to  light,  and  from  the  po^^"er 
of  Satan  unto  God,  that  they  might  receive  forgiveness 
of  sins,  and  inheritance  among  all  them  that  are  sanc- 
tified." And  to  the  Romans  he  says,  "  Ho^v  shall 
they   believe  in  him  of  whom  they  have  not  heard  ? 


14  The  sahatton  of  171671^'  [Ser.  I. 

and  how  shall  they  hear  without  a  preacher  ?— So 
tlien,  faidi  cometh  by  hearing,  and  hearing  by  the 
word  of  God."  Those  who  never  beheve  the  gos- 
pel, will  not  be  saved  nor  profited  by  it ;  but  it  may 
have  effects  on  such  as  are  not  yet  true  believers, 
tending  to  their  sal^'ation. 

We  w\\\  tlierefore  consider,  under  the  present  head, 
how  God  is  pleased  to  bless  his  word,  when  truly 
preached,  for  the  conversion  of  sinners,  as  well  as  fear 
the  edification  of  saints.     And, 

1.  By  gospel  preaching,  God  sometimes  gives  the 
unregenerate  that  knowledge  of  himself,  which  is  ne- 
cessary to  awaken  their  fears  of  his  wrath  and  curse, 
and  to  excite  them  to  an  anxious  inquiry  what  they 
must  do  to  be  saved.  "  The  fear  of  the  Lord,"  as 
we  are  repeatedly  told,  "  is  the  beginning  of  wisdom. " 
And  we  often  see,  that  being  afraid  of  God,  as  a 
righteous  Judge,  is  the  beginning  of  serious  atten- 
tion in  sinners  to  the  things  of  religion.  Careless 
transgressors  have  no  fear  of  God  before  their  eyes. 
Some  of  them  openly  declare,  and  all  of  them  inward- 
ly imagine,  that  the  Most  High,  though  holy  and  al- 
mighty, is  not  greatly  to  be  feai'ed-  They  hope  he 
will  not  punish  them,  however  they  break  his  laws, 
abuse  his  grace,  and  are  full  of  all  unrighteousness  and 
unmercifulness  towards  their  fellow  men.  In  thjs 
hope  tliey  are  confirmed  by  the  long  delay  of  judg- 
ment, and  by  the  present  promiscuous  dispensations 
of  Providence.  "  All  things  come  alike  to  all."  The 
Avicked  live ;  sometimes  become,  and  often  are  migh- 
ty in  power.  Sentence  against  them  for  their  evil 
Arorks  is  not  executed.  From  these  things  they  ai'e 
led  to  presume,  either  that  God  is  not  much  displeas- 
ed at  iniquity  ;  or  tliat  he  is  too  merciful  ever  to  exe- 
cute veufyeance. 

o 

To  guard  against  such  fatal  presumptions,  thence 
yj-ising,  full  provision  is  made  in  the  gospel :  not  on- 


Ser.  I.]  hy  the  Gospel  Ministry.  15 

ly  by  solemn  verbal  declarations,  but  also  by  the  ex- 
hibition of  a  most  convincing  awful  fact.  As  the 
ground  of  his  present  forbearance,  and  oilers  of  par- 
doning mercy,  God  hath  set  forth  his  own  Son,  the 
sinner's  voluntary  substitute  and  Saviour ;  forsaken, 
wounded,  bruised,  and  pouring  out  his  soul  unto 
death  :  it  not  being  possible,  after  he  had  undertaken 
our  redemption,  that  this  cup  should  pass  from  him.. 
Thus,  as  an  apostle  observes,  "  The  righteousness 
of  God  is  revealed  from  faith  to  faith."  Thus,  "  The 
w  rath  of  God  is  revealed  from  heaven  against  all  Un- 
godliness and  unrighteousness  of  men."  And  thus, 
"  The  gospel  is  the  power  of  God  unto  salvation,  to 
every  one  that  belie veth. "  When  once  this  astonish- 
ing fact  in  the  true  import  of  it  is  believed,  though 
only  with  the  faith  of  devils,  the  most  hardened  sin- 
ners will  be  pricked  in  their  heart,  like  Peter's  hear- 
ers ;  when  they  said  unto  him,  and  to  the  rest  of  the 
apostles,  "  Men  and  brethi-en,  what  shall  we  do  ?'* 

■2.  By  the  word  of  truth,  when  rightly  divided,  God 
is  sometimes  pleased  to  give  sinners  that  knowledge- 
of  themseheSy  which  is  necessary  to  make  them  see 
their  need  of  a  Saviour,  and  of  a  sanctifier,  and  of 
sovereign  grace. 

Men  effectually  moved  with  fear,  will  soon  be  put 
upon  preparing  an  ark,  in  which  they  may  feel  safe. 
At  first,  however,  when  sinners  in  Zion  ai-e  afraid, 
tliey  generally  go  about  to  establish  their  o^vn  right- 
eousness ;  hoping  to  be  justified,  as  it  were,  by  the 
deeds  of  the  law.  Some  of  the  grosser  ways  of  sin- 
ning they  resolve  to  forsake  :  on  some  of  the  neglect- 
ed duties  of  religion,  they  determine  cai'cfully  to  at- 
tend. And  if  these  good  resolutions  are  tolerably 
kept  for  any  time,  they  ai'e  apt  to  gi^ow  easier.  De- 
struction from  God  is  not  so  much  a  terror  to  them. 
Now.  they  will  be  ready  to  say,  "  Because  we  are  in- 
nocent," or  ai-e  doing  the  best  we  can,  *'  surely  his 
an§er  shall  turn  from  us. " 


10  The  sahation  ofmefi,  [Ser.  L 

To  endeavor  to  force  poor  creatures  out  of  such 
comfortable  refuges,  looks  cruel ;  and  to  effect  it,  is 
one  of  the  most  difficult  things  in  the  ministry  of  re- 
conciliation. But  it  must  be  done,  or  they  cannot 
be  saved.  Nor  is  there  any  want  of  means  which 
will  be  effectual  for  this  end,  under  the  co-operation 
of  the  divine  Spirit.  2  Cor.  x.  4,  5,  "  For  the  weap- 
ons of  our  warfare  are  not  carnal,  but  mighty  through 
God  to  the  pulling  down  of  strong  holds :  Casting 
down  imaginations,  and  every  high  thing  that  exalt- 
eth  itself  against  the  knowledge  of  God."  Of  these 
strong  holds,  the  inability  of  sinners  is  the  strongest 
— -the  citadel — the  last  resource.  That  they  have  the 
perfect  righteousness  of  the  law,  few,  if  any,  will  pre- 
tend. Perhaps  they  dare  not  say  that  they  have  any 
real  righteousness  at  all :  but  this  they  cannot .  have 
while  unregenerate.  Their  being  yet  impenitent  and 
unbelievers,  they  will  readily  acknowledge  :  but  this 
they  cannot  help,  till  a  new  heart  is  given  them.  Ex- 
ternal duties  are  all  that  they  ai-e  capable  of  doing,  in 
their  present  condition.  These,  they  mean  to  en- 
deavor to  do,  in  the  most  painful  manner  they  are 
able  :  and  doing  these,  they  trust  God  will  have  mer- 
cy on  them.  If  they  do  the  best  they  can,  with  the 
stren2:th  and  grace  they  have,  God  will  surely  give 
them  more  grace.  So  some  preach  :  and  so  sinners 
are  comfoited  out  of  Christ ;  and  are  kept  from  see- 
ing themselves  in  a  deplorable  case,  or  in  any  real 
daiiger. 

But  the  foolishness  of  preaching  is  quite  otherwise. 
This  makes  no  such  preliminary  conditions  of  peace 
v/ith  rebel  men,  v,^hile  their  minds  are  not  subject  to. 
the  law  of  God,  neither  indeed  can  be  ;  and  while 
they  cannot  but  heartily  reject  the  glorious  Saviour, 
and  the  great  salvation,  freely  offered  them.  This 
urges  external  duty  indeed,  in  all  its  various  branches, 
let  men's  hearts  be  ever  so  bad  :  but  it  insists  upon 
internal  duties  also  ;  the  duty  of  loving  God,  and  the 
Lord  Jesus  Clirist,   in  sincerity.     It  insists  that  the 


^r.  I.]  hy  the  Gospel  Ministry.  17 

law  of  sinless  perfection  is  still  binding  on  all  men, 
and  is  just  and  good  ;  and  that  the  gospel,  which 
makes  repentance  towai'd  God,  and  faith  toward  Jesus 
Christ,  the  lowest  terms  of  the  covenant  of  promise, 
is  infinitely  gracious  ;  any  inability  in  fallen  man  to 
keep  the  one,  or  to  comply  with  the  other,  notwith- 
standing. 

I  am  sensible  that  such  preaching  is  still  a  stum- 
bling-block and  foolishness  to  many,  as  much  as 
Christ  crucified  ever  was  to  Greek  or  Je^v  :  and  that 
it  will  be  so  after  all  that  can  be  said,  until  men  are 
made  to  attend  with  some  seriousness,  and  their  minds 
are  opened  to  receive  conviction.  They  may  be  told 
that  all  their  inability  consists  in  the  want  of  a  dispo- 
sition to  do  the  tilings  required  ;  and  that,  on  such  a 
plea,  common  sense  excuses  no  man,  in  any  case. 
Still,  however,  their  mouths  are  not  stopped.  Still 
they  do  not  feel  themselves  guilty  before  God.  Grant- 
ing, say  they,  that  all  our  inability  does  lie  in  the  bad- 
ness of  our  heart ;  yet,  can  we  make  ourselves  a  bet- 
ter heart  ?  If  not,  it  is  no  more  just  to  condemn  us 
for  not  doing  the  things  required,  than  if  we  wanted 
intellectual  powers,  or  bodily  strength.  But  why  so  ? 
Is  a  wicked  heart  no  more  blameable  than  a  weak 
head,  a  broken  arm,  or  a  foot  out  of  joint ! 

The  thing  is,  those  who  thus  reply  against  God, 
have  no  notion  that  tliey  have  a  heart  at  all  wicked  ; 
or  any  want  of  a  perfectl}^  good  disposition.  They 
mean  well :  their  desires  are  sincere  and  good.  Most 
readily  would  they  do  whatever  is  right  and  duty,  if 
they  could  but  know  what  it  was,  and  if  they  had  but 
strength.  How  then  are  they  to  blame  ?  How,  in- 
deed, if  this  were  actually  the  case  !  But  their  think- 
ing it  to  be  so,  is  one  of  those  imaginations  which 
must  be  cast  down.  And  cast  down  it  instantly  is, 
when  the  spiritual  vreapons  of  the  ministiy  become 
mighty  through  God  :  \\''hen  the  word,  impressed 
by  the  spirit,  is  quick  and  powerful, — and  a  discemer 
of  the  thoughts  and  intents  of  the  heart.     Then  the 

C 


IS  Thp' mhatxon  ofmmy.  [Ser.  I. 

sinner's  meaning  well — his. good  desires,  and  sincere 
endeavors,  are  as  a  dream  when  one  awaketh.  It  is 
only  while  men  are  withGut  thela'w,  that  they  are  thus 
Qlive,  and  sin  is  dead.  When  the  commandment 
comes,  sin  revives,  and  they  die.  They  have  then  a 
conviction  of  s'm.  Not  of  that  dead  sin^  which  is  a 
cloak  for  all  sin  ;  but  of  sin  which  is  alhe,  and  has 
full  dominion  over  them.  All  their  fancied  excusing 
'weakness  and  deadness,  is  then  seen  to  be  no  other 
tiian  the  lite  and  sti-ength  of  a  kind  of  sin;  w^hich  is 
really  sinful.  His  own  iniquities  are  now  found  to 
have  taken  the  wicked  himself,  and  he  feels  that  he  is 
hplden  w  ith  the  cords  of  his  sins.  This  is  the  horri- 
ble pit  and  miry  clay,  in  which  a  sinner  perceives  him- 
self sunk  deep  and  held  fast,  when  once,  in  the  light 
of  true  conviction,  he  is  made  to  know  the  plague  of 
his  own  heart.  His  self-condemnation  is.  not  then 
the  less,  but  the  greater,  because  he  sees  himself  spir- 
itually dead,  and  w  ithout  strength  to.  please  God,  oi' 
do  any  thing  which  is  truly  good. 

3v  By  what  is  called  the  foolishness  of  preaching, 
a  sinner,  in  this  deplorable  condition,  is  enabled  to 
discover  a  door  of  mercy,  and  a  gleam  of  hope. 

Isaiah,  having  s}X)ken  of  refuges  of  lies^  and  hiding 
places  of  falsehood,  in  ^vhich  secure  sinners  shelter 
themselves,  but  which  shall  be  swept  away  by  the 
overflowing  scourge,  says;  "  Therefore  thus  saith 
the  Lord  God,  Behold,  I  lay  in  Zion  for  a  foundation 
a  stone,  a  tried  stone,  a  precious  corner  stone,  a  sure 
foundation. "  And  says  the  apostle  to  the  Corinthians, 
*•'  Other  foundation  can.  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ."  But  of  this  only  solid 
ground  of  hope,  a  great  part,  in  christian  lands,  ap- 
pear not  to  have  much  knowledge.  They  content 
themselves  with,  very  superficial  ideas  of  redemption 
by  Christ,  salvation  by  grace,  and  being  justified  by 
faith.  If  v/e  attempt  a  rational  explanation  of  these 
doctrines,  such  discourses  are  tliought  to.  be  on  mere 


Ser.  I.]  by  the  Gospel  Ministry.  19 

speculative  points,  of  no  practical  or  experimental 
importance.  Nothing  is  treated  with  more  total  in- 
attention than  the  very  essence  of  the  gospel.  And 
ho  wonder,  as  long  as  it  is  imagined  tliat  if  men  do 
the  best  they  can,  with  such  hearts  as  the}^  have, 
(which  certainly  every  one  must  be  able  to  do  at  any 
time,)  God  will  be  faithful  and  just  to  forgive  th^ir 
sins,  and  to  cleanse  them  from  all  unrighteousness. 
But  Avdien  a  sinner's  can^  and  his  imll^  ai'e  found  to 
be  what  they  really  are,  the  gospel  report,  if  thought 
authentic,  will  be  as  cold  water  to  a  thirsty  soul. 
Still,  however,  after  the  utmost  endeavors  to  under- 
stand it,  and  to  get  over  the  difficulties  attending  it, 
under  the  best  external  instruction,  the  unregene- 
rate  find  themselves  unable  to  lay  hold  upon  the  hope 
set  before  them.  Though  persuaded  that  there  is 
forgiveness  in  this  way  for  repenting  sinners,  they 
cannot  repent.  Though  convinced  that  Clvist  is  the 
end  of  the  law  for  righteouness  to  every  one  that  be- 
lie veth,  they  cannot  believe  to  the  saving  of  the  soul. 
They  cannot  cordially  receive  this  holy  Saviour,  and 
be  willing  that  He  should  reign  over  them.  They 
see  the  fault  is  wholly  in  themselves  ;  but  still  they 
are  without  strength.  It  is  the  fault  of  their  nature  ; 
which  nothing  can  remove  but  a  second  birth,  or  a 
new  creation.  They  cannot  essentially  alter,  nor  trj'- 
to  alter,  their  totally  depraved  disposition. 

But  in  this  forlorn  case,  another  gospel  doctrine/ 
which  is  to  them  diat  perish  foolishness,  the  des- 
ponding sinner  finds  to  be  of  great  impoitance.  I 
mean  the  doctrine  that  in  renewing  men  in  the  spirit 
of  their  mind,  "  God  hath  mercy  on  v.hom  he  v.ill 
have  mercy."  This,  the  self-righteous  spurn  at  ; 
as  though  it  cut  off  all  encouragement  to  well-doing, 
and  made  the  Most  High  a  respecter  of  persons  ;  ar- 
bitrary and  unjust.  But  when  a  man  sees  that  all 
his  M'ell-doings  are  dead  works,  and  must  be  so  till  a 
new  heart  is  given  him,  then  this  hated  doctrine,  of 
absolute  divine  sovereignty  in  regeneration,  is  the  on- 


20  The  sahation  of  men,  [Ser.  I. 

ly  ground  of  hope  ;  the  only  support  from  utter  des- 
pair. 

4.  By  the  fooHshness  of  preaching,  it  pleases  God 
to  effect  the  actual  conversion  of  sinners  ;  Aihen  they 
are  prepared  for  it  by  renewing  grace,  as  well  as  by 
necessary  convictions. 

In  regeneration,  I  conceive,  the  soul  is  wholly  pas- 
sive :  and,  of  consequence,  that  this  cannot  be  effect- 
ed by  any  preaching,  otherwise  than  as  water  was 
brought  out  of  the  rock  by  the  rod  of  Moses  ;  or 
than  as  dry  bones  are  represented  to  have  been  raised 
into  a  living  army,  by  prophesying  to  them  and  to 
the  wind,  in  the  vision  of  Ezekiel.  The  effect  is 
not.  from  any  power  in  the  means,  in  one  case,  more 
than  in  the  others.  But  conversion,  in  which  the 
soul  is  active,  may  be  by  the  moral  power  of  truth, 
as  much  as  any  common  effects  are  by  the  power  of 
second  causes.  When  the  stony  heart  has  been  tak- 
en awa}^,  and  a  heart  of  flesh  given,  the  calls  and  mo- 
tives  of  the  gospel,  to  repentance,  faith,  and  good 
works,  will  be  felt,  and  have  effect. 

It  is  yet  to  be  taken  notice,  how  God  cai-ries  on 
the  begun  salvation  of  true  believers,  by  the  ministry 
of  his  word.  This  institution  was  designed,  not 
merely  for  the  awakening,  conviction,  and  conver- 
sion of  sinners,  but  also  for  raising  them  up  to  the 
stature  of  perfect  men  in  Christ.  When  he  ascended 
en  high,  and  gave  gifts  to  men  ;  he  gave  pastors  and 
teachers,  as  ^vell  as  evangelists,  prophets  and  apostles, 
for  the  perfecting  of  the  saints.  Nor  is  it  hai'd  to  u.n- 
derstand  ho\v  the  i^ork  of  the  ministr}^  is  useful  for 
the  edification  of  true  christians. 

1.  Hereby  they  are  enabled  to  grow^  in  divine 
knowledge.  It  is  but  a  little  portion  that  is  known 
of  God,  and  things  spiritual,  in  this  world  of  darkness 
and  imperfection.  But  that  little  may  be  gradually 
increased  by  vaiious  means  ;  and  paiticularly  by  the 
pi-eacliing  cf  the  word,  if  people  have  pastors  accor- 


Ser.  I.  ]  hy  the  Gospel  Miiiistiy.  21 

ding  to  God's  heart,  M'ho  feed  them  properly  with 
knowledge  and  understanding.  This  is  necessary, 
that  they  may  not  remain  children,  liable  to  be  tossed 
to  and  fro,  and  carried  about  with  everj^  wind  of  doe- 
trine. 

2.  By  gospel  preaching  believers  are  enabled  to 
grow  in  grace.  Progressive  sanctificatiori  is  indeed  the 
work  of  God  ;  but  he  works  by  means  in  this  case, 
as  much  as  in  any  other.  Our  Saviour  prayed  to  the 
Father  for  his  first  disciples;  "  Sanctify  them  thi'ough 
thy  truth  :  thy  word  is  truth."  When  once  a  prin- 
ciple of  true  holiness  has  been  created  in  the  heart, 
its  increase,  and  the  peaceable  fruits  of  righteousness 
of  which  it  is  productive,  are  as  much  caused  by  light 
and  truth,  as  the  growth  and  fruitfulness  of  vegetables 
are  by  rain  and  sun- shine  ;  or  as  the  growth  of  ani- 
mal bodies  is  by  meat  and  drink.  Spiritual  instruc- 
tion is  nourishing  as  well  as  delicious  food,  to  renew- 
ed souls.  "  As  new-born  babes,  they  desire  the 
sincere  milk  of  the  word,"  at  first,  and  stronger  meat 
afterwai'ds.  "  that,"  in  grace  as  well  as  knowledge, 
"  they  may  gi'ow  thereby." 

3.  By  the  preaching  of  his  word,  God  saves  his 
people  from  sinking  under  present  troubles  and 
gloomy  prospects  ;  and  gives  them  joy  and  peace  in 
believing.  David  said  to  the  Lord,  Psalm  xciv.  19, 
"  In  the  multitude  of  my' tho'ts  vathin  me,  thy  com- 
forts delight  my  soul."  And  Asaph,  Psal.  Ixxiii. 
having  been  stumbled  at  the  outward  prosperity  of 
the  wricked,  and  afflictions  of  the  godly,  he  says,  ver. 
16,  17,  "  When  I  thought  to  knov*^  this,  it  was  too 
painful  for  me,  until  I  went  into  tlie  sanctuary  of  God  ; 
then  understood  I  their  end."  And  besides  the  doc- 
trine of  a  righteous  retribution  hereafter,  there  are 
several  other  scripture  doctrines,  which,  if  well  ex- 
plained, and  vindicated  against  objections,  will  afford 
great  support  and  comfort  to  true  believers.     Partic- 


22  The  sahadon  of  men,  [Ser.  I, 

iilaily,  the  doctrine  of  the  saint's  perseverance :  That 
all  who  have  once  a  well  grounded  hope,  through 
faith  in  Christ,  are  kept  by  the  power  of  God,  unto 
final  salvation.  That  "  he  who  hath  begun  a  good 
work  in  them,  will  perform  it  until  the  day  of  Jesus 
Clirist. "  The  doctrines  also  of  God's  eternal  decrees, 
and  universal  Providence  :  that  every  thing  is  "  pre- 
destinated, according  to  the  purpose  of  him  who 
worketh  all  things  after  the  counsel  of  his  own  will." 
Whence  it  is  certain  that  "  the  wrath  of  man  shall 
praise  him,  and  the  remainder  of  it  he  Vvill  restrain  :" 
and  "  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  ai'e  the  called  accordinsc 
to  his  purpose." 

These  doctrines,  though  rejected  as  foolishness  by 
some,  and  wrested  perhaps  by  others  to  their  destruc- 
tion ;  are  grounds  of  strong  consolation  to  good  men, 
when  guardedly  taught  :  and,  instead  of  encourag- 
ing remissness  in  duty,  or  indulgence  in  sin,  animate 
them  to  patient  continuance  in  well  doing,  and  to  suf- 
fer afflictions  with  joy  fulness. 

I  shall  add  nothing  further,  except  a  kw  inferences. 

1.  According  to  what  has  been  said,  the  gospel 
ministry,  if  duly  executed,  must  be  a  laborious  occu- 
pation. 

Preaching,  is  thought  by  many,  an  easy  idle  busi- 
ness :  and  it  may  indeed  be  made  so  by  some.  Tlie 
blind  may  lead  the  blind,  and  both  fall  into  the  ditch, 
without  much  difficult}^  To  preach  just  so  that  it 
will  pass,  among  a  careless  people  ;  or  even  so  as  to 
be  exceedingly  admired  by  the  injudicious,  no  great 
pains  are  necessaiy.  But  to  do  the  \^"ork  of  an  evan- 
gelist, and  make  full  proof  of  one's  ministry,  on  all 
classes  of  hearers,  for  saving  them  from  the  many 
crooked  w^ays  of  error  and  sin  to"  which  they  are  ex- 
posed, must  require  uncommon  attention  to  reading, 
to  exhortation,  to  doctrine.    Timothy  had  known  the 


Ser.  I.]  hy  the  Gospel  Ministry.  23 

holy  scriptures  from  a  cliild,  and  been  made  wise  by 
them  unto  salvation  ;  he  had  also  that  superna*^ural 
assistance  which  is  not  now  to  be  expected ;  yet 
Paul  supposed  that  close  application  was  still  requi- 
site, even  in  his  case.  "  Study,"  says  he  to  him,  "  to 
show  thyself  approved  unto  God,  a  workman  that 
needeth  not  to  be  ashamed,  rightly  dividing  the  word 
of  truth." 

Besides  making  a  natural  division  of  texts  and 
subjects,  and  a  suitable  application  of  them  to  persons 
of  different  chai'acters,  and  under  different  circum- 
stances ;  rightly  dividing  the  word  of  truth,  is  to 
separate  it,  by  clear  and  plain  distinctions,  from  those 
falsehoods  with  which,  by  superficial  thinkers,  it  is 
ever  apt  to  be  blended  and  confounded.  In  almost 
every  article  of  faith,  or  rule  -of  duty,  there  are  errors 
of  which  people  may  be  in  danger,  on  the  right  hand 
and  on  the  left.  To  guard  against  \\Tong  principles, 
and  wrong  inferences  from  principles  that  are  true  ; 
against  false  religion  of  all  kinds,  and  against  every 
evil  and  fiilse  way,  requires  good  understanding,  and 
great  vigilance,  in  a  spiritual  guide. 

2.  We  may  see  from  our  text,  and  from  what  has 
been  said  upon  it,  that  preaching  the  gospel,  though 
accounted  foolislmess  by  many,  is  a  very  important 
and  most  eligible  employment.  "  This  is  a  true  say- 
ing," Paul  tells  Timothy,  "  if  a  man  desire  the  of- 
fice of  a  bishop,"  that  is,  a  plain  evangelical  minister, 
"  he  desireth  a  good  work."  The  goodness  of  an 
office  ought  to  be  estimated  according  to  the  ends 
which  it  is  designed  and  adapted  to  subserve  ;  but 
judging  by  this  rule,  no  other  work  of  \vhich  man  is 
capable,  can  be  compai'efl  with  the  ministry  of  recon- 
ciliation. 

To  glorify  God,  is  the  greatest  good  at  which  any 
one  can  aim  ;  and  it  ought  to  be  the  chief  end  of  all 
our  actions  :  but  there  is  no  work  of  men  on  earth, 
vvhich  so  directly  tends  to  advance  the  declarative 


24        ,  The  sahation  of  mc7i,  bV.  [Ser.  L 

glory  of  God,  as  explaining  his  holy  laws,  and  preach- 
ing the  gospel  of  his  grace. 

Next  to  glorifying  God,  doing  good  to  men,  is  the 
best  of  all  offices.  Many  callings  ai-e  good  in  this 
view :  they  are  very  useful  and  necessaiy  in  regard 
to  the  life  M^liich  now  is.  But  the  life  to  come  is  more 
than  meat  or  clothing  for  a  few  days  :  more  than 
healing  the  diseases  of  a  frail  body,  which  after  all 
must  soon  die :  more  than  preserving  the  peace  of 
earthly  societies,  that  will  presently  pass  away  and 
be  dissolved.  To  convert  sinners  from  the  error  of 
their  way,  that  their  souls  may  be  saved  from  death  ; 
and  to  assist  them,  when  converted,  in  running  the 
race  set  before  them,  "  that  they  may  obtain  the  sal- 
vation which  is  in  Christ  Jesus  with  eternal  glory," 
is,  beyond  comparison,  the  kindest  of  all  offices.  Nor 
will  so  good  a  work,  fail  of  receiving  a  suitable  re- 
■^vard,  if  performed  with  fidelity.  When  all  of  them 
that  sleep  in  the  dust  of  the  earth  shall  awake  :  then 
"  they  that  be  wise  shall  shine  as  the  brightness  of 
the  firmament,  and  they  that  turn  many  to  righteous- 
ness as  the  stai's  for  ever  and  ever." 

3.  Let  the  hearers  of  the  gospel  be  hence  admon- 
ished to  take  heed  how  they  hear.  It  is  a  great  thing 
to  have  the  gi^ace  of  God  which  bringeth  salvation  sent 
to  a  people  ;  and  it  will  be  a  fearful  thing  to  have  re- 
ceived tliis  grace  of  God  in  vain.  "  Wherefore," 
as  saith  the  apostle  James,  "  lay  apart  all  filthiness, 
and  superfluity  of  naughtiness,  and  receive  with  meek- 
ness the  ingrafted  word,  which  is  able  to  save  your 
souls  :  But  be  ye  doers  of  the  word,  and  not  hearers 
only,  deceiving  your  own  selves." 


SERMON  II. 


HOW  THE  SALVATION  OF  ALL  MEN,  IS  AGREEABLE 
TO   THE   WILL   OF   COD. 


1  TIMOTHY  II.  4. 


iVIio  nviU  have  all  men  to  be  saved)  and  to  come  unto  the  knonvl- 
edge  of  the  truths 

X  HIS  was  said  by  the  apostle"  to  enforce 
the  duty  of  praying  for  all  men  ;  and  more  especially 
for  civil  rulers.  Seethe  preceding  context :  "I  ex- 
hort, therefore,  first  of  all^  that  supplications,  prayers, 
intercessions,  and  giving  of  thanks,  be  made  for  all 
men  ;  For  kings,  and  for  all  that  ai'e  in  authority ; 
that  we  may  lead  a  quiet  and  peaceable  life  in  all 
godliness  and  honesty  :  For  this  is  good  and  accept- 
able in  the  sight  of  God  our  Saviour  ;  Wlio  will  have 
all  men  to  be  saved,"  &c. 

Whetlier  the  second  person  in  the  Trinity,  is  here 
to  be  understood  by  God  our  Saviour  ;  or  the  Su- 
preme Being  without  distinction  of  persons,  may 
perhaps  admit  of  some  doubt.  God,  however,  is 
certainly  meant ;  and  this  is  sufficient  for  my  present 
purpose.  Our  text  then  contains  two  assertions  ; 
the  explanation  of  which  is  now  pro  posed. 

D 


2G  Ho'vo  God  wills  the  [Ser.  \\* 

I.  That  God  will  have  all  men  to  be  saved ;  and, 

II.  That,  in  order  to  this,  he  will  have  them  come 
to  the  knowledge  of  the  truth. 

I.  That  God  will  have  all  men  to  be  saved,  is  here 
asserted. 

But  how  is  this  to  be  understood  !  Does  the  apos- 
tle mean,  that  it  is  the  absolute  purpose  of  God,  to 
effect  the  salvation  of  every  individual  of  mankind  ! 
If  so,  we  have  in  this  text  a  decisive  scripture  proof, 
of  the  disputed  doctrine  of  universal  salvation.  For 
God  "  is  in  one  mind,  and  who  can  turn  him  ?  and 
what  his  soul  desireth,  even  that  he  doeth."  Many  de- 
signs in  a  man's  heart  are  altered  or  frustrated  ;  ' '  but 
the  counsel  of  the  Lord,  that  shall  stand."  If  there- 
fore it  were  ever  the  real  intention  of  God,  that  the 
whole  human  race  should  be  recovered  to  holiness 
and  happiness,  then  every  child  of  Adam  will  infal- 
libly be  thus  saved. 

But  there  are  so  many  other  texts  Avhich  plainly 
teach  the  reverse  of  this  doctrine,  that  these  words, 
like  many  scripture  assertions  expressed  in  universal 
terms,  must  be  understood  with  some  limitation. 

That  men  of  certain  descriptions,  will  be  misera- 
ble in  the  world  to  come,  we  are  often  most  explicit- 
ly assured.  It  is  said,  "  The  wicked  shall  be  turned 
into  hell,  and  all  the  nations  that  forget  God."  The 
Saviour  of  sinners  hath  told  them,  "  Except  ye  re- 
pent, ye  shall  perish  :"  and,  "  He  that  believeth  not, 
shall  be  damned."  And  afterwai^ds,  in  the  book  of 
Revelation  ;  "  The  fearful,  and  unbelieving,  and  the 
abominable,  and  murderers,  and  whoremongers,  and 
sorcerers,  and  idolaters,  and  all  lyai-s,  shall  have  their 
part  in  the  lake  which  burneth  with  fire  and  brim- 
stone ;  which  is  the  second  death." 

Nor  is  it  only  said,  that  all  who  continue  to  be  of 
those  characters  here,  shall  be  thus  miserable  here- 


«> 


Sen  11.3  Sahadon  of  all  Men,  27 

after ;  without  asserting  that  there  will  actually  be 
any  such.  Our  Saviour  says,  "  Wide  is  the  gate, 
and  broad  is  the  way  which  leadeth  to  destruction, 
and  many  go  in  thereat."  He  hath  also  told  us,  that 
after  the  door  shall  be  shut,  "  many  will  stand  with- 
out and  knock,  saying.  Lord,  Lord,  open  to  us:" 
to  whom  he  shall  say,  "  I  know  you  not ;  depart 
from  me,  all  ye  workers  of  iniquity."  And  he  adds, 
*'  There  shall  be  weeping  and  gnasliing  of  teeth ; 
when  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and 
all  the  prophets,  in  the  kingdom  of  God,  and  you 
yourselves  tlirust  out." 

Nor  is   it  a  mere  temporary  exclusion  from  the 
happiness  of  heaven,  and  condemnation  to  the  pains 
of  hell,   that  impenitent  sinners  are  taught  to  expect 
after  death  and  at  the  last  day.   See  Mark  ix.  43,  "  If 
thy  hand  offend  thee,  cut  it  off:  it  is  better  for  thee 
to  enter  into  life  maimed,  than  having  tVv  o  hands,  to 
go  into  hell,  into  the  fire  that  never  shall  be  quench- 
ed."    And  Matt.  v.  26,  "  Verily  I  say  unto  thee, 
thou  shalt  by  no  means  come  out  thence,  till  thou 
hast  paid  the  uttermost  farthing."    Of  him  by  whom 
our  Saviour  should  be  betrayed,  he  said,  "  It  had 
been  good  for  that  man  if  he  had  not  been  born," 
which  surely  could  not  be  true,  were  he  finally  to  ob- 
tain salvation,    and  be  happy  to  all  eternity.     Christ 
hath  told  us  that  in  the  day  of  judgment,  he  shall  say 
to  the  righteous,  "  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foun- 
dation of  tlie  world  :"  and  to  the  wicked,  "  Depart 
from  me,  ye  cursed,  into  everlasting  fire,  prepaied 
for  the  devil  and  his  angels. — And  these  shall  go  away 
into  everlasting  punishment ;  but  the  righteous  into 
life  eternal."     In  the  parable  of  Lazarus,  Abraham 
in  heaven  is  represented  as  saying  to  the  rich  man  in 
hell,   "  Between  us  and  you  a  great  gulph  is  fixed  ; 
so  that  they  which  would   pass  from  hence  to  you 
cannot,  neither  can  they  pass  to  us  that  would  come 
from  thence."     And  in  tlie  close  of  the  Revelation  it 


28  Haw  God  wills  the  [Ser.  11^ 

is  said,  "  Tlie  time  is  at  hand  :  He  that  is  unjust,  let 
him  be  unjust  still ;  and  he  that  is  filthy,  let  him  be 
filthy  still ;  and  he  that  is  righteous,  let  him  be  right- 
eous still."  That  is,  in  the  view  of  Him  who  inhab- 
its eternit}^,  the  final  period  of  changes  in  the  charac- 
ters of  men  is  not  far  distant ;  when  every  one  will  be 
fixed  unalterably  in  holiness  or  sin,  and  in  happiness 
or  misery,  as  his  moral  state  shall  then  be  found. 

From  these  and  many  similar  representations,  it 
must  be  believed,  if  we  believe  the  scriptures,  not 
only  that  every  one  of  mankind  will  not  be  recovered 
to  holiness  and  happiness  in  this  life,  nor  at  death,  nor 
at  the  day  of  judgment ;  but  that  they  never  will  to 
all  eternity.  And,  consequently,  that  it  neither  is, 
Avas,  or  ever  will  be,  the  absolute  intention  of  God, 
that  mankind  should  thus  universally  be  saved. 

And  as  the  text  Ave  are  now  upon,  if  so  construed, 
would  fiatiy  contradict  the  general  evident  current  of 
scripture ;  so  there  are  other  constructions  which  it 
will  very  naturally  bear, 

1.  The  meaning  of  it  may  be,  that  God  absolutely 
designs  the  salvation  of  all  sorts  of  men  :  men  of  all 
nations,  conditions  and  chai^acters. 

With  as  much  limitation  as  this,  the  plirase  all  men, 
is  frequently  used.  In  this  sense,  or  certainly  not 
with  more  universality  than  this,  we  must  understand 
'our  Saviour,  when  he  says  to  his  disciples.  Matt.  x. 
22,  "  Ye  shall  be  hated  of  all  men  for  my  name  sake. ' ' 
And  the  evangelist,  when  he  relates  what  was  said  of 
Jesus,  John  iii.  26,  "  The  same  baptizeth,  and  all 
men  come  unto  him."  And  the  historian  of  the 
apostles,  M-^hen  he  says,  Acts  vi.  21,  "  All  men  glo- 
rilied  God  for  what  was  done.  No  more  can  be 
meant  by  ail  men,  in  these  and  many  other  places, 
than  mankind  generally.  And  in  our  tc:jLt,  consider- 
ing the  connection  and  occasion  of  it,  to  understand 
by  all  men,  men  of  all  conditions,  and  of  all  nations 
only,  is  no  unnatural  construction.     The  particular 


Ser.  II.]  Sghation  of  all  Men.  29 

reason  of  the  apostle's  exhorting  that  suppUcations 
and  intercessions  should  be  made  for  all  men,  was 
probably  this  :  many  of  the  Jewish  christians  still  so 
far  retained  theip/national  prejudices,  that  they  would 
not  pray  for  the  heathen  ;  looking  upon  them  as  rep- 
robates, to  whom  the  grace  of  God  was  never  to  be 
/extended.  In  opposition  to  these  bigoted  narrow  no- 
tions, the  apostle  would  have  them  understand  that 
no^v,  in  the  seed  of  Abraham,  all  the  families  of  the 
earth  were  to  be  blessed.  That  in  Christ  Jesus,  there 
was  no  distinction  of  Greek  or  Jew,  Barbarian,  Cyth- 
ian,  bond  or  free.  And  therefore  that  they  ought  to 
pray  for  all  men,  a\  ithout  miy  of  these  discrimina- 
tions.    Or, 

2.  The  meaning  of  our  text  may  be,  that  God 
conditionally  designs  the  sah'ation  of  all  men  ;  Avith- 
out  exception  of  one  individual :  that  is,  provided 
they  should  hear,  believe,  and  obey  the  gospel.  Of 
the  truth  of  this,  there  is  no  reason  to  entertain  a 
doubt.  We  are  abundantly  assured,  "  With  the 
Lord  there  is  mercy,  and  with  him  is  plenteous  re- 
demption."  Redemption  enough,  and  mercy  enough, 
for  the  salvation  of  every  penitent  believer,  if  all  the 
human  race  should  repent  and  believe.  To  this 
purpose,  very  expressly,  ai'e  the  words  of  Paul,  Heb. 
ii.  9,  "  We  see  Jesus  made  lower  than  the  angels, — 
that  he,  by  the  grace  of  God,  should  taste  death  for 
cuery  man.''''  And  the  words  of  John,  1  Epis.  ii. 
chap.  1,  and  2,  verses,  "  If  any  man  sin,  we  ha^'C  an 
advocate  with  the  Father,  Jesus  Christ  tlie  righteous. , 
And  he  is  the  propitiation  for  our  sins,  and  not  for 
ours  only,  but  for  the  sins  of  the  whole  ivorld.''^ 

Hence,  in  the  parable  of  the  royal  marriage,  the 
king  is  represented  as  sending  his  servants  to  say  un- 
to them  that  were  bidden,  "  Come  ;  for  all  things  are 
now  ready."  This  message  was  sent  to  those  who 
refused  the  invitation  ;  for  which  reason  the  lord  of 
the  feast  declared,  that  none  of  them  should  taste  of 


30  Ho%D  God  wills  the  [Ser.  II. 

his  supper.  And,  without  a  parable,  Jesus  said  to 
Jerusalem,  ^vhen  given  over  to  remediless  destruc- 
tion ;  "  How  often  would  I  have  gathered  thy  chil- 
dren together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not  !" 

Accordingly,  the  invitations  and  conditional  prom- 
ises of  the  gospel,  are  in  universal  terms.  See  Matt. 
xi.  28,  "  Come  unto  me,  all  ye  that  labor  and  are  hea- 
vy laden,  and  I  will  give  you  rest."  John  vii.  37, 
*'  In  the  last  day,  that  great  day  of  the  feast,  Jesus 
stood  and  cried,  saying.  If  any  man  thirst,  let  him 
come  unto  me  and  drink."  And  Rev.  xxii.  17,  "  The 
spirit  and  the  bride  say.  Come.  And  let  him  that 
heareth  say.  Come.  And  let  him  that  is  athirst  come. 
And  -^vhosoever  will,  let  him  take  the  water  of  life 
freely." 

I  know  not  how  to  understand  these  passages  other^ 
wise,  than  as  implying,  that  Christ  hath  made  for  the 
fallen  race  of  man,  in  point  of  sufficiency,  unhersal 
redemption :  and  that  God  is  willing,  and  really  in- 
tends, to  have  all  men  saved,  in  the  most  unlimited 
sense,  if  they  will.     But, 

3.  There  is  yet  another  sense  which  the  words  of 
our  text  may  well  admit,  without  implying  the  doc- 
trine of  universal  sahation.  The  apostle  may  be  un- 
derstood to  speak  of  God's  preceptive  will  to  us,  and 
not  of  his  own  purpose.  Divines  often  distinguish 
between  the  secret,  and  the  revealed  will  of  God  : 
and  with  evident  propriety  is  this  distinction  made, 
if  by  God's  secret  will  be  meant  what  he  has  decreed  ; 
and  by  his  revealed  will,  what  he  has  commanded. 
Certainly,  God  does  not  determine  to  bring  into  ef^ 
feet,  every  thing  which  he  requires  to  be  done  by  his 
creatures.  And  to  no  case  is  this  distinction  more 
applicable,  than  to  the  one  now  before  us.  Though 
it  may  not  be  the  design  of  God  to  save  every  man,  by 
the  ^vashing  of  regeneration  and  renevving  of  the  Holy 
Ghost ;  yet  he  may  have  made  it  our  duty,  not  only 


Ser.  II.]  Sahation  of  all  Men.  31 

to  comply  with  the  proposed  terms  of  salvation  our- 
selves, but  to  bring  all  others  to  a  compliance  M'ith 
them,  as  far  as  we  are  able.  And  this  he  hath  evi- 
dently done. 

"  God  now  commandeth  all  every  whereto  repent,'"' 
one  apostle  says  :  "  And  this  is  his  commandment," 
says  another,  "  That  we  should  belieije  on  the  name 
of  his  Son  Jesus  Clirist. ' '  Christians  are  also  requir- 
ed, after  repentance  and  faith,  to  work  out  their  own 
salvation  with  fear  and  trembling. 

Nor  is  it  less  evidently  enjoined  upon  us,  to  the  ut- 
most of  our  power,  to  promote  the  salvation  of  all 
others.  "Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature,"  was  the  command  of  the 
risen  Saviour  to  his  first  disciples.  "  Go  out  into 
the  high  ways,  and  bring  in  as  many  as  ye  shall  find," 
was  the  order  of  the  king  in  the  parable  of  the  great 
supper.  God  would  have  his  servants,  Christ  would 
have  his  ministers  and  people,  in  their  proper  places, 
do  what  in  them  lies  for  the  salvation  of  men,  as  uni- 
versally as  possible.  And,  with  manifest  propriety 
might  this  be  mentioned,  when  the  apostle  was  ex- 
horting, or  directing  Timothy  to  exhort,  that  suppli- 
cations, prayers,  and  intercessions,  should  be  made 
for  all  men. 

II.  We  will  now  attend  to  the  other  position  im- 
plied in  our  text. 

That,  in  order  to  men's  being  saved,  God  would 
have  them  come  unto  the  knowledge  of  the  truth. 

Here  it  will  be  proper  to  consider,  what  things  are 
necessaiy  to  be  known  ;  and  what  kind  of  knowledge 
of  them  it  is  requisite  for  men  to  have. 

Respecting  the  former,  as  it  opens  a  wide  field, 
there  will  be  time  only  just  to  mention  those  particu- 
lars which  seem  most  essential. 

1.  Then,  that  men  may  be  saved,  they  must  come 
to  the  knowledge  of  the  truth  concerning  God. 


32  Hoiu  God  wills  the  [Ser.  IL 

Though  we  cannot  find  out  the  Almighty  unto 
perfection  ;  yet  we  may  by  searching  find  out  God, 
in  some  measure;  Though  it  be  a  httle  portion, 
comparatively,  that  is  heard  or  can  be  understood  of 
an  infinite  Being ;  yet  that  little  which  we  may  un- 
derstand, is  of  everlasting  concemment  to  us.  A 
knowledge  of  the  only  true  God,  is  essential  to  all 
true  religion,  and  to  all  true  happiness. 

We  must  have  some  just  conceptions  of  the  being 
and  perfections  of  the  Most  High,  or  we  cannot  wor- 
ship him  aright,  nor  have  any  suitable  affections  of 
heart  towards  him.  In  Hebrews  xi.  6,  having  said 
of  Enoch,  "  He  had  this  testimony  that  he  pleased 
God,"  The  apostle  adds,  "  But  without  faith  it  is 
impossible  to  please  him  :  for  he  that  cometh  to  God 
must  believe  that  he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him. ' ' 

And  as  some  knowledge  of  the  truth  concerning 
God,  is  requisite  that  we  may  please  him,  or  worship 
and  serve  him  acceptably  <  so  it  is  altogether  neces- 
sary in  order  to  the  enjoyment  of  him,  and  to  all  the 
comfort  of  a  well  grounded  hope  and  confidence  in 
him.  David  says,  in  the  ninth  Psalm,  "  They  that 
know  thy  name  will  put  their  ti-ust  in  thee  :  for  thou, 
Lord,  hast  not  forsaken  them  that  seek  thee."  We 
must  ha^e  some  knowledge  and  firm  belief  of  the 
righteousness,  faithfulness,  and  goodness  of  God,  as 
■^veil  as  of  his  omnipotence,  omnipresence  and  omnis- 
cience ;  and  also  of  his  immutability,  and  all-govern- 
ing Providence,  or  our  minds  cannot  be  so  stayed  on 
him,  as  to  be  kept  in  perfect  peace. 

2.  That  men  niay  be  saved,  they  must  come  to  the 
knowledge  of  the  truth,  in  some  measure,  concerning 
the  divine  law ;  which  is  holy,  and  just,  and  good, 
in  all  that  it  requires,  and  in  all  that  it  promises  and 
threatens.  "  The  law  of  the  Lord  is  perfect,"  says 
the  Psalmist,  "  converting  the  soul." 


Ser.  II.]  Sahadoji  of  all  Men.  33 

3.  That  men  may  be  saved,  they  must  come  to  the 
knowledge  of  the  truth  concerning  sin  :  wherein  it 
consists,  and  what  it  deserves. 

4.  In  order  to  the  salvation  of  men,  it  is  necessary 
that  they  should  come  to  the  knowledge  of  the  truth 
respecting  themselves. 

It  highly  concerns  us  to  form  a  just  opinion  of  our 
natural  powers  ;  and  not  to  think  more  highly  or 
more  meanly  of  ourselves,  in  that  regard,  than  we 
ought  to  think.  The  former  error  will  make  us  too 
conceited  and  self-sufficient  :  it  will  make  us  lean 
to  our  own  understanding,  and  rely  on  our  own  rea- 
son, in  matters  too  high  for  us.  The  latter  error 
will  lead  us  to  excuse  ourselves  more  than  is  just, 
under  a  mistaken  apprehension  of  inability. 

But  most  of  all  does  it  concern  us  to  know  what 
manner  of  spirit  we  are  of,  and  what  is  our  true  mor- 
al character  and  state.  Thinking  that  they  are  rich, 
and  increased  with  goods,  and  want  nothing,  in  re- 
gard to  godliness  and  virtue,  is  undoubtedly  the 
cause  of  the  ruin  and  perdition  of  multitudes.  ' '  The 
whole  have  no  need  of  the  physician,  but  they  that 
are  sick." 

5.  It  is  necessary  that  men  should  come  to  the 
knowledge  of  the  truth,  respecting  the  Redeemer  and 
Saviour  of  sinners.  He, hath  said,  John  vi.  29, 
*'  This  is  thevvork  of  God,  that  ye  believe  on  him 
whom  he  hath  sent."  He  hath  said  in  his  prayer  to 
the  Father,  John  xvii.  3,  "  This  is  life  eternal,  that 
they  might  know  thee,  the  only  true  God,  and  Jesus 
Christ  whom  thou  hast  sent."  And  without  know- 
ing the  latter,  what  hope  of  salvation  could  be  deriv- 
ed from  the  knowledge  of  the  former  ?  Could  the 
Father  and  Lord  of  all  be  ever  so  clearl}^  seen,  as  the 
fountain  of  living  waters ;  yet,  without  the  kno"\vl- 
edge  of  an  atoning  Mediator,  to  us  sinners,  he  must 
be  seen  as  a  spring  shut  up,  a  fountain  sealed.   From, 

E 


34  JTow  God  wills  the  [Ser.  II» 

a  right  understanding  of  God,  as  revealed  in  the  orig- 
inal law  of  works,  without  any  intimation  of  that  great 
sacrifice  for  sins  revealed  in  the  law  of  faith,  we  should 
have  had  only  "  a  certain  looking  for  of  judgment  and 
fiery  indignation,  ^vhich  shall  devour  the  adversaries." 
Hence  the  holy  apostle  Paul,  after  all  his  personal 
attainments  and  distinctions,  said ;  "  But  what  things 
were  gain  to  me,  those  I  counted  loss  for  Christ. 
Yea,  doubtless,  and  I  count  all  things  but  loss  for  the 
excellency  of  the  knowledge  of  Christ  Jesus  my 
Lord." 

6.  Men  must  come  to  the  knowledge  of  the  truth 
concerning  the  terms  of  the  gospel  ;  or  concerning 
what  a  sinner  must  do  to  be  saved.  The  nature  of 
repentance,  and  faith,  and  new  obedience,  must  be 
rightly  understood. 

7.  It  is  very  necessary  that  the  truth  should  be 
known,  concerning  the  Holy  Spirit ;  and  his  saving- 
operations  in  effectual  calling,  regeneration,  and  pro- 
gressive sanctification.  Concerning  his  sealing  be- 
lievers unto  the  day  of  redemption  ;  and  his  promis- 
ed  efficacious  influence,  preserving  them  from  apos- 
tacy,  and  enabling  them  to  endure  unto  the  end.  A 
right  understanding  of  these  things  is  requisite,  at 
least,  in  order  to  the  comforts  of  that  hope  which  is 
an  anchor  of  the  soul,  sure  and  steadfast,  if  not  abso- 
lutely necessar)'^  to  salvation. 

Respecting  the  kind  of  knowledge  of  the  truth 
which  is  required,  I  would  just  observe,  that  men 
must  have  something  more  than  right  ideas  in  the 
head ;  and  something  more  than  sensible  convictions 
of  conscience,  in  order  to  their  being  saved.  They 
must  so  come  to  the  knowledge  of  the  truth,  as  to 
embrace  it  with  the  heart,  and  obey  it  in  the  life. 
Without  this,  no  doctrinal  knowledge,  nor  convic- 
tions, however  absolutely  necessary,  however  clear, 
or  however  deeply  impressive,  will  save  men.     Felix 


Ser.  II.]  Sahation  of  all  Men.  35 

so  far  understood  and  was  convinced  that  he  trem- 
bled, when  "  Paul  reasoned  of  righteousness,  temper- 
ance, and  judgment  to  come. "  "  The  devils  also  be- 
lieve, and  trjemble." 

It  is  said,  "The  natural  manreceiveth  not  the 
things  of  the  Spirit  of  God, — neither  can  he  know 
them,  because  they  are  spiritually  discerned."  This 
spiritual  discernment  consists,  in  seeing  God  and 
Cliiist,  the  law  and  gospel,  and  the  promised  heavenly 
happiness,  with  cordial  complacency  :  in  order  to 
which,  men  must  be  renewed  in  the  spirit  of  their 
minds.  A  disposition  must  be  created  in  them, 
conformable  to  God,  in  righteousness  and  true  holi- 
ness. 

Let  us  now  endeavor  to  collect  some  useful  infer- 
ences, from  the  preceding  discom-se. 

1.  We  may  hence  judge,  whether  the  doctrine  of 
universal  salvation,  lately  propagated  among  us  with 
assiduity,  be  a  benevolent,  or  an  unfriendly  doctrine. 

This  doctrine  has  indeed  a  smiling  aspect,  at  first 
view,  and  looks  exceedingly  charitable.  The  de- 
scription of  a  strange  woman  given  by  Solomon,  may, 
however,  be  applied  to  it  with  great  propriety.  ' '  Her 
lips  drop  as  an  honey-comb,  and  her  mouth  is  smooth- 
er than  oil  ;  But  her  end  is  bitter  as  wormwood, 
sharp  as  a  two-edged  sword.  Her  feet  go  down  to 
death,  her  steps  take  hold  on  hell."  The  obvious 
tendency  of  this  doctrine  iS  to  the  destruction  of  men, 
both  for  time  and  eternity. 

By  taking  away  the  powerful  restraints  arising 
from  the  dread  of  a  judgment  to  come,  it  gives  full 
liberty  to  the  lusts  of  wicked  men,  as  far  as  they  can 
hope  to  hide  their  crimes  from  human  cognizance. 
"  Because  sentence  against  an  evil  work  is  not  exe- 
cuted speedily^  the  heart  of  the  sons  of  men,  set  in 
them  to  do  evil,"  is  emboldened  ;  and  many  shocking 
enormities  are  commited.  What  then  would  be  the 
case,  if  they  could  be  fully  assured  that  such  sen- 


36  Horn)  God  wills  the  [Ser.  II. 

tence  would  nei)er  be  executed  !  Were  it  firmly  and 
universally  believed,  either  that  no  worker  of  iniquity 
would  be  punished  at  ail  in  another  world  ;  or  not 
any  further  thap  will  be  for  his  own  greater  happi- 
ness ;  what  perilous  times  must  we  naturally  expect ! 
What  frauds,  what  debaucheries,  perjuries,  robbe- 
ries, and  murders  would  every  ^vhere  abound  !  What 
safety  would  there  be  to  him  that  goeth  out,  or  to  him 
that  Cometh  in  l 

But  all  these  are  only  the  beginning  of  sorrows,  in 
the  train  of  so  licentious  a  doctrine.  If  false,  as  cer- 
tainly it  is,  if  the  Bible  be  true,  its  manifest  tendency, 
is  to  droAvn  men  in  eternal  perdition.  Paul  gloried 
in  preaching-  the  gospel  of  Christ,  it  being  the  power 
of  God  unto  salvation,  as  bethought  ;  because  the 
righteousness  of  God,  and  his  wrath  against  all  un- 
godliness and  unrighteousness,  is  therein  so  terribly 
repealed.  What  then  will,  be  the  effect  of  this  other 
opposite  gospel  ;  that  God  hath  no  wrath  nor  right- 
eousness, of  which  the  greatest  sinner  need  be  afraid  ? 
Will  it  not  be  the  power  of  Satan,  to  lull  men  in  se- 
curity, that  they  may  be  damned  ?  Will  those  by 
whom  it  is  believed,  hearken  to  any  preacher  of  re- 
pentance, or  pay  attention  to  any  news  of  pardoning 
mercy  ?  As  far  as  the  terror  of  the  Lord  can  be  of 
any  use  to  persuade  men  ;  as  far  as  any  ai-e  to  be 
sa\ed  with  feai' ;  so  far  the  doctrine  that  all  will  infal- 
li])ly  be  saved,  tends  evidently  to  prevent  men's  sal- 
^ation. 

Instead  of  thinking  it  strange  therefore,  that  men 
uho  have  any  universal  benevolence  should  be  oppos- 
ed to  this  doctrine  ;  it  may  well  be  thought  wonder- 
ful, that  the  bold  propagation  of  so  fatal  a  delusion, 
should  not  excite  a  more  general  alarm,  and  awak- 
en a  much  \\ aimer  opposition  !  It  looks  as  if  few 
understood  and  believed  the  scriptures  ;  or  as  if  there 
w  ere  little  concern  among  us  for  the  salvation  of 
souls,  or  even  for  the  present  good  of  society. 


Ser.  II.]  Sahation  of  all  Men.  37 

2.  If  any  ask  in  earnest  what  they  shall  do  to  be 
saved,  our  subject  furnishes  an  answer  ;  that  to  be 
in  the  serious  use  of  all  proper  means  to  come  to  the 
knowledge  of  the  truth,  is  one  thing  necessary. 

This  is  the  counsel  of  Solomon  :  "  Take  fast 
hold  of  instruction  ;  let  her  not  go  :  keep  her  ;  for 
she  is  thy  life."  And  he  represents  instruction  in 
wisdom,  as  saying,  "  Blessed  is  he  that  heareth  me, 
watching  daily  at  my  gates,  waiting  at  the  posts  of 
my  doors.  For  whoso  findetli  me  findeth  life,  and 
shall  obtain  favor  of  the  Lord." 

Think  not  that  coming  to  the  necessary  knowl- 
edge of  what  you  are  to  believe,  concerning  God,  and 
Christ,  and  yourselves,  is  an  easy  acquisition.  The 
way  in  which  the  Bible  encourages  us  to  expect  the 
attainment  of  tliis  knowledge,  is  to  cry  after  it,  and 
lift  up  our  ^oicefor  it ;  to  seek  it  as  silvery  and  search 
for  it  as  for  bid  treasures. 

3.  From  the  things  now  said  it  may  be  seen,  that 
we  ought  to  be  as  universal  in  our  prayers  and  en- 
deavors for  the  salvation  of  men,  as  if  we  believed 
that  all  mankind  were  to  be  saved.  We  ai'e  not  in- 
deed to  pray,  or  desire,  that  God  would  save  the 
whole  world,  when  we  are  persuaded  he  hath  deter- 
mined the  contraiy.  But  there  is  no  man  on  earth 
for  whom  we  should  not  pray,  or  whose  salvation 
we  should  not  promote,  as  far  as  we  have  pow- 
er and  opportunity.  Since  we  know  not  which  of 
mankind  will  be  saved,  and  which  will  not,  we  may 
warrantably  desire  and  seek  the  salvation  of  every  one, 
individually  considered.  And  ^ve  know  that  this  is 
God's  commanding  will  to  us  ;  whatever  may  be  the 
secret  counsel  of  his  will,  respecting  his  o\\Tibestow- 
ment  of  saving  grace. 

Let  it  then  be  our  heart's  desire  and  prayer  to  God, 
for  all  sorts  of  men,  that  they  may  be  saved.  And 
let  us,  in  a  particular  manner,  pray  for  kings,  consuls, 
presidents,  and  all  that  are  in  authority  ;  since  their 


3S  Hoiu  God  wills y  is'c*  [Ser.  II, 

influence  will  be  great,  for  the  furtherance  or  obstruc- 
tion of  the  gospel.  Let  us  pray  that  they  may  be 
christians,  if  they  are  not ;  and  if  they  are,  that  they 
may  act  more  like  chiistians.  That  they  may  be 
nursing  fathers  to  the  true  church  ;  and  not  treat  the 
religion  of  Christ  with  neglect,  because  his  kingdom 
is  not  of  this  world. 

And  let  us  spare  no  reasonable  pains  or  expense, 
that  the  gospel  may  be  preached  to  every  human  crea- 
ture ;  and  that  every  one,  both  in  heathen  lands,  and 
among  ourselves,  may  be  recovered  from  the  errors 
of  his  thoughts  and  ways,  to  the  wisdom  of  the  just. 
There  has  been  of  late  an  uncommon  spirit  of  exer- 
tion awakened,  both  in  Europe  and  America,  for  a 
more  extensive  promulgation  of  the  gospel,  in  the 
dark  places  of  the  earth.  And  certauily,  there  is  a 
loud  call  upon  christians,  who  are  able,  to  contribute 
liberally  to  the  furtherance  of  so  laudable  a  design. 
But  even  among  ourselves,  great  exertions  are  still 
necessary,  lest  gross  darkness  should  cover  the  peo- 
ple ;  and  lest,  while  the  gospel  is  sent  to  others,  the 
truth  and  purity  of  it  should  be  taken  from  us. 
Many  are  the  instructions  which  cause  to  err  from 
the  words  of  knowledge.  Many,  from  a  misunder- 
standing of  the  first  principles  of  Christianity,  are  fall- 
ing off  into  fatal  systems  of  delusion  on  every  side. 
God  seems  to  be  now  saying  to  his  evangelical  minis- 
ters, as  it  is  in  Hosea  ;  "  My  people  are  destroyed  for 
lack  of  knowledge."  And  as  he  says  in  Isaiah; 
"  Cast  ye  up,  cast  ye  up,  prepare  the  way,  take  up 
the  stumbling-blocks  out  of  the  way  of  my  people." 


ass 


SERMON  III. 


ON  THE  DIVINE  GOODNESS. 


1  JOHN  IV.  8. 

He  that  loveth  not,  knonveth  not  God  ;  for  God  is  love. 


Wi 


HAT  is  God  ?  is  the  first  question  in 
religion,  natural  and  revealed.  Until  this  is  rightly 
answered  and  understood,  nothing  can  be  known,  as 
it  ought  to  be,  respecting  the  duty  or  happiness  of 
man.  We  can  neither  know  when  we  please  God, 
nor  why  we  are  under  obligation  to  fear  and  serve 
him,  nor  the  ground  we  have  to  hope  and  trust  in  him, 
unless  we  first  know  what  we  ai-e  to  believe  concern- 
ing him.  And  yet  this  is  a  question  on  which,  more 
than  almost  any  other,  men  have  always  been  bewil- 
dered in  ignorance  and  error. 

The  heathen  nations  of  old,  who  groped  in  the  dim 
light  of  nature,  even  the  most  learned  of  them,  had 
gods  many  ;  and  strange  gods.  They  worshipped 
stocks  and  stones,  birds,  and  four-footed  beasts,  and 
creeping  thing.  And  to  their  celestial  divinities — 
the  greatest  and  best  of  them,  they  ascribed  weakness- 
es and  vices,  animosities  and  contentions,  similar  to 
those  among  miserable  and  depraved  mortals.  After 
a  fair  and  full  trial  of  human  reason,  in  matters  of 
religion,  "  The  world  by  wisdom  knew  not  God." 


40  Dhine  Good?iess.  [Ser.  III. 

And  among  those  favored  with  the  light  of  Revela- 
tion, there  have  ever  been,  and  still  are,  extremely 
different  opinions,  concerning  the  nature  and  attri- 
butes of  the  Supreme  Being :  Some  seem  to  think 
that  God  is  so  all-mercy,  as  to  have  no  justice  for 
men  to  fear  :  v^^hile  others  are  thought  to  hold,  that, 
tow  ard  multitudes  of  the  noblest  orders  of  his  crea- 
tures, he  is  altogether  unmerciful. 

Now,  amidst  such  diversity  of  sentiments,  on  this 
fundamental  article  of  our  theological  creed,  it  surely 
concerns  us  to  improve  with  carefulness,  the  means 
of  information  afforded  us  upon  it,  lest  we  should  be 
"  ever  learning,  and  never  able  to  come  to  the  knowl- 
edge of  the  truth." 

That  God  is  a  being  of  infinite  justice,  faithfulness, 
and  mercy ;  as  well  as  an  omnipotent,  omniscient, 
omnipresent,  and  immutable  Being,  we  are  abundant- 
ly taught  in  the  holy  scriptures.  But  the  most  con- 
cise, the  most  comprehensive,  and,  I  apprehend,  the 
most  determinate  idea  of  the  divine  nature,  any  where 
given  us,  is  this  in  our  text :   God  is  low. 

I  shall  inquire  how  this  is  to  be  understood  ;  and 
the  grounds  we  have  to  believe  that  it  is  true  :  after 
which,  some  attention  will  be  paid  to  the  former  part 
of  the  verse. 

I.  How  we  are  to  understand  this,  That  God  is 
love,  I  shall  inquire,  and  endeavor  briefly  to  explain. 

By  love,  must  here  be  meant  benevolence  ;  as  no 
one  will  be  at  any  loss,  who  attends  to  the  connection. 
This  is  the  kind  of  love,  no  doubt,  to  which  cliristians 
are  exhorted  in  the  verse  before  ;  "  Beloved,  let  us 
love  one  another."  And  this,  certainly,  is  the  kind 
of  love  which  God  manifested  towards  us,  in  sending 
his  only  begotten  Son  into  the  world,  that  we  might 
live  through  him,  spoken  of  in  the  verse  after  our 
text.     More  particularly,  then, 


Ser.  III.  3  Dhine  Goodness.  41 

1.  By  its  being  said,  God  is  love^  unquestionably, 
we  are  to  understand,  that  he  is  a  being  of  n^ost  per- 
fect universal  benevolence.  This  is  a  doctrine  plainly 
taught  in  other  places  of  scripture.  That  the  benev- 
olence of  God  extends  to  every  living  creature,  see 
Psal.  cxlv.  9,  "  The  Lord  is  good  to  all ;  and  his 
tender  mercies  are  over  all  his  works."  That  he  is 
kind  to  the  unthankful,  and  the  evil,  is  observed  by 
our  Saviour,  Luke  vi.  35.  See  also  the  words  of 
tlie  apostle,  Rom.  v.  8,  "  But  God  commendeth 
his  love  towards  us,  in  that,  while  we  were  yet  sin- 
ners, Christ  died  for  us."  And  ver.  10,- — "  When 
we  were  enemies,  we  were  reconciled  to  God  by 
the  death  of  his  Son."  That  the  divine  goodness 
takes  care  of  the  most  inconsiderable  creatures,  see 
Luke  xii.  6,  "  Are  not  five  sparrows  sold  for  two 
farthing's  ?  and  not  one  of  them  is  forgotten  before 
God." 

Perfect  benevolence  of  nature,  is  a  disposition  to 
promote  every  real  good,  of  every  one,  in  proportion 
to  its  importance,  as  far  as  will  consist  with  the  rights 
of  others,  and  with  the  greatest  general  good.  And 
that  such  is  the  benevolence  of  God,  the  scriptures 
plainly  teach  us  to  believe.     But, 

2.  By  its  being  said,  *'  God  is  love,"  seems  to  be 
meant,  that  all  his  moral  perfections  are  comprehend- 
ed in  benevolence.  The  manner  of  expression  is 
singular.  It  is  not  asserted  merely  that  God  is  lov- 
ing, kind,  or  good  ;  as  elsewhere  he  is  said  to  be 
just,  true  and  merciful;  but  that  he  is  love  itself — love 
in  the  abstract.  The  most  obvious  meaning  of  which 
appears  to  be,  that  his  nature  is  all  benevolence. 
That  eveiy  feeling  of  his  heart  arises  from  this  ;  and 
that  all  his  works  and  \vays  are  resolvable  into  tliis,  as 
their  source  and  centre  ;  their  first  cause,  and  last  end. 

II.  We  will  now  consider,  the  ground  there  is  t© 
believe,  tliat  God  is  thus  love.     And, 

F 


42  Dhine  Goodness.  [Ser.  III. 

1.  From  the  works  of  creation  and  Providence, 
which  come  within  our  own  view  and  observation, 
there  is  great  reason  to  conclude,  that  the  Author 
and  Governor  of  the  world,  is  a  most  benevolent 
being. 

This,  at  least,  appears  to  have  been  the  opinion  of 
holy  men  of  old,  who  spake  as  they  were  moved  by 
the  Holy  Ghost.  Paul  and  Barnabas,  exhorting  the 
men  of  Lystra  to  turn  from  pagan  idols,  to  serve  the 
living  God,  that  made  heaven  and  earth  ;  who  in 
times  past  suffered  all  nations  to  walk  in  their  own 
ways,  tell  them.  Acts  xiv.  17,  "  Nevertheless,  he 
left  not  himself  without  witness,  in  that  he  did  good, 
and  gave  rain  from  heaven,  and  fruitful  seasons." 
Left  not  himself  without  witness  of  what  ?  Of  his 
goodness,  as  well  as  of  his  existence,  is  most  evident- 
ly meant.  So  in  the  first  chapter  of  Romans,  speak- 
ing of  heathen  nations,  which  had  only  the  light  of 
nature,  the  apostle  says,  "  That  which  may  be  known 
of  God  is  manifest  in  them,  for  God  hath  shewed  it 
unto  them.  For  the  invisible  things  of  hhn  from 
the  creation  of  the  world  are  clearly  seen,  being  un- 
derstood by  the  things  that  are  made,  even  his  eter- 
nal power  and  God-head  :  so  that  they  are  without 
excuse  :  Because  that,  when  they  knew  God,  they 
glorified  him  not  as  God,  neither  were  thankful."  It 
is  here  plainly  supposed,  that  these  Gentiles  had  suf- 
ficient evidence  set  before  them  in  the  works  of  crea- 
tion, had  they  duly  attended  to  it,  to  have  covinced 
them,  not  only  of  the  being  and  power  of  God,  but 
also  of  his  goodness.  For,  otherwise,  how  could  they 
have  been  without  excuse,  in  not  glorifying  him  as 
God,  or  in  not  being  thankful  to  him  ?  One  entided 
to  our  gratitude,  or  worthy  to  be  glorified,  must  be 
good,  and  not  merely  great. 

David,  likewise,  long  before,  appears  to  have  been 
of  opinion  that  God's  moral  perfections,  and  particu- 
lai-ly  his  goodness,  might  be  learnt  from  his  works, 
WQVG.  men  disposed  to  pay  a  proper  attention  to  them, 


Ser.  III.]  Dimne  Goodness,  43 

and  willing  to  believe  the  truth.  He  says,  Psal.  xix. 
1 — 4 J  <<  The  heavens  declare  the  glory  of  God,  and 
the  firmament  sheweth  his  handy  work  :  Day  unto 
day  uttereth  speech,  and  night  unto  night  sheweth 
knowledge.  There  is  no  speech  nor  language 
where  their  voice  is  not  heard.  Their  line  is  gone 
out  through  all  the  earth,  and  their  words  to  the  end 
of  the  world." 

But  can  the  glory  of  God  be  thus  declared,  when 
no  convincing  evidence  is  given  of  his  goodness  ? 
Can  one  who  is  not  good,  ho^vever  infinite  his  un- 
derstanding and  power,  be  a  glorious  being  ?  But 
in  another  Psalm,  it  is  said  expressly,  "  The  earth  is 
full  of  the  ^oo^;^*?^^  of  the  Lord."  And  in  another, 
"  O  Lord,  how  manifold  are  thy  works  !  in  wisdom 
thou  hast  made  them  all :  the  earth  is  full  of  thy 
riches.  So  is  this  gi-eat  and  wide  sea,  wherein  are 
things  creeping  iimumerable,  both  small  and  great. — 
These  all  wait  upon  thee,  that  thou  mayest  give 
them  their  meat  in  due  season.  That  thou  givest 
them  they  gather  :  thou  openest  thine  hand,  they  ai^e 
filled  with  good." 

And  if  we  attentively  consider  the  various  capaci- 
ties of  animals,  and  more  especially  of  mankind,  for 
usefulness  and  enjoyment ;  and  what  suitable  pro- 
vision is  every  where  made  for  their  support  and 
comfort,  must  we  not  be  forcibly  struck  with  the 
evidence  thence  arising,  that  the  Creator  and  Preser\'- 
er  of  all  is  a  benevolent  being  ? 

It  is  true,  we  observe  and  experience  a  great  deal 
of  evil.  But  then,  in  many  instances,  we  easily  see 
that  evil  is  the  occasion  of  good  ;  and  good  which 
we  know  not  how  it  could  have  been  brought  about 
so  well,  if  at  all,  in  any  other  way.  Generally,  be- 
nevolent design  is  apparent  through  the  works  of 
creation  and  Providence.  And  though  there  be 
soine  creatures  and  events  which  have  a  contnuy 
appearance,  or  which  seem  designed  for  doing  hurt 
ratlier  than  good ;  yet  this  may  well  be  imputed  to  our 


44  Dhine  Goodness.  [Ser.  III. 

ignorance  of  their  uses  and  ends.  Thus  reason, 
with  a  very  litde  modesty,  might  lead  us  to  believe, 
if  we  had  only  the  light  of  nature.     But, 

2.  From  the  law  and  the  prophets,  we  have  much 
further  evidence  of  the  goodness  of  God,  and  great- 
er reason  to  be  satisfied  that  his  nature  is  love. 

All  the  precepts  of  the  moral  la^v,  contained  in  the 
scriptures  of  the  Old  Testament,  are  evidently  dicta- 
ted by  universal  benevolence.  That  law  enjoins  no- 
thing but  what  is  beneficial,  and  forbids  nothing  but 
what  is  hurtful,  not  only  to  others,  but  even  to  our- 
selves. It  is  easy  to  see  that  the  law,  in  every  com- 
mandment of  it,  is  good,  as  mcU  as  holy  and  just.  It 
may  easily  be  seen  that  "  love  is  the  fulfilling  of  the 
law  :"  or  that  all  the  law  and  the  prophets  are  com- 
prehended in  these  two  commandments  ;  "  Thou 
shalt  love  the  Lord  thy  God  with  all  thine  heart ; 
and  thou  shalt  love  thy  neighbor  as  thyself." 

Now  the  law  of  God,  it  must  be  supposed,  is  per- 
fectly agi'eeable  to  his  nature.  Bad  earthly  rulers 
may,  indeed,  sometimes  enact  good  laws.  They 
may  be  obliged  to  do  so,  for  the  sake  of  their  own 
popularity  or  safety.  But  can  it  be  thought  that  an 
Almighty  Legislator,  who  is  absolutely  independent, 
and  who  has  nothing  to  fear  from  any  of  his  subjects, 
A\ould  have  given  a  system  of  laws  enjoining  that  in 
Avhich  /je  himself  delighteth  not  ?  or  one  not  perfect- 
ly expressive  of  his  oAvn  disposition  ? 

3.  The  gospel,  gives  us  still  more  abundant  evi- 
dence of  God's  infinite  goodness. 

In  this,  he  liath  made  known  to  us  a  wonderful 
way  provided  for  sinners  to  escape  the  wrath  to 
come,  and  to  inherit  eternal  life.  In  this  we  have 
the  strongest  proof,  of  God's  infinite  concern  for  the 
good  of  creatures  who  hated  him  without  a  cause, 
and  were  justly  hateful  to  him  ;  and,  at  the  same  time, 
Qf  his  infinite   concern  for  the  support  of  that  just 


Ser.  III.]  Dmne  Goodness.  45 

government,  which  is  necessary  for  the  general  good 
of  the  universe.  "  In  this  was  manifested  the  love 
of  God,"  as  it  follows  immediately  after  our  text, 
"  because  that  God  sent  his  only  begotten  Son  into 
the  w^orld,  that  we  might  live  through  him.  Herein 
is  love  ;  not  that  we  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  to  be  the  propitiation  for  our 
sins." 

In  the  gospel,  also,  much  light  is  given  respecting 
the  permission  of  sin  and  misery  ;  and  concerning 
.  other  things  in  the  ways  of  God,  which,  without  this 
clue,  might  have  forever  appeared  dark  and  inexplica- 
ble. See  2  Tim.  i.  10,  "  But  is  now  made  mani- 
fest by  the  appearing  of  our  Saviour  Jesus  Christ, 
who  hath  abolished  death,  and  hath  brought  life  and 
immortality  to  hght  through  the  gospel."  And  Eph. 
iii.  10,  "  To  the  intent  that  now,  unto  the  principali- 
ties and  powers  in  heavenly  places,  might  be  known 
by  the  church,  the  manifold  wisdom  of  God." 

In  the  gospel  we  are  informed  of  the  happy  issue 
of  present  dark  appearances  ;  and  that,  by  the  fall  and 
redemption  of  men,  a  wise  plan  is  executing  in  the 
Providence  of  God,  for  the  most  glorious  display,  of 
his  power,  justice  and  grace,  to  the  eternal  admiration 
and  increased  happiness  of  all  the  holy  part  of  the  in- 
telligent creation  ;  and  for  thus,  out  of  paitial  evil, 
producing  the  greatest  universal  good. 

4.  I  know  of  nothing  in  the  scriptures  of  the  Old. or 
New- Testament,  which  is  not  fairly  reconcilable  with 
believing,  that  God  is  love — the  most  perfect  univer- 
sal benevolence. 

It  is  said,  indeed,  "  For  his  pleasure,  all  things  are, 
and  were  created."  But  it  is  his  pleasure  to  do 
good. 

God  says,  of  every  one  called  by  his  name,  "  I 
have  created  him  for  my  glory  :  I  have  formed  him, 
yea,  I  have  made  him."     But  it  is  for  his  glory  to 


46  Dhine  Goodness.  [Ser.  III. 

create  beings  capable   of  enjoying  good  ;  to  form 
them  for  happiness,  and  to  make  them  happy. 

It  is  said,  "  The  Lord  hath  made  all  things  for 
himself;  yea,  even  the  wicked  for  the  day  of  evil.'* 
But  by  the  former  part  of  this  saying  of  Solomon,  we 
need  not  understand,  that  God  had  an  exclusive  re- 
gard to  himself  in  creation  ;  so  as  to  have  no  ulti- 
mate respect  to  the  happiness  of  his  creatures.  That 
their  good  was  one  thing  he  had  ultimately  in  view 
in  creating  many  of  them,  we  are  plainly  taught  in 
the  scriptures  :  though  we  are  also  there  taught,  that 
he  regards  himself,  or  his  own  glor}^,  as  the  chief  end 
of  all  his  works.  An  ultimate  end,  is  any  thing 
which  an  agent  aims  at  for  its  own  sake^  in  however 
low  a  degTce.  There  can  be  but  one  chief  end  of  any 
action  or  undertaking  ;  but  ultimate  ends  there  may 
be  many.  For  instance,  a  man  may  build  a  house 
for  himself,  as  the  principal  thing  in  view ;  and  yet 
he  may  design  it  for  the  comfort  of  his  family,  for  the 
accommodation  of  his  friends  occasionally,  and  for 
the  lodging  of  strangers.  The  good  of  each  of  these 
others,  may  be  an  object  in  itself ;  and  not  merely 
in  subserviency  to  the  personal  interest  or  honor  of 
the  owner  and  builder.  So,  it  may  very  consistent- 
ly be  supposed,  that  God  made  all  things  for  himself, 
as  the  chief  end ;  while  he  had  yet  respect  to  the 
happiness  of  the  creatures  made,  in  different  degrees, 
as  an  ultimate  end.  And  if  this  were  the  case,  as  we 
are  abundantly  assured  it  was,  he  is  then  not  to  be 
thought  selfish,  as  men  count  selfishness.  Some 
have  no  ultimate  object  besides  themselves,  in  any 
thing  they  do :  others  make  self  their  object,  beyond 
what  is  equal  and  just.  But  neither  of  these  need  be 
supposed,  oris  to  be  understood,  in  regard  to. God. 
He  values  the  good  of  all  his  creatures,  in  itself  con- 
sidered. He  aims  at  their  happiness  as  an  ultimate 
object  :  and  he  seeks  his  o\vn  glory  above  every 
thing  else,  no  more  than  in  equal  proportion  to  its 
real  superior  importance. 


Ser.  III.]  Dhine  Good7iess,  47 

With  respect  to  its  being  said,  "  The  Lord  hath 
made  the  wicked  for  the  day  of  evil ;"  ^ve  are  not  to 
understand  by  this,  that  their  misery  was  any  ulti- 
mate end  at  all  with  God,  in  creating  them.  The 
contrary  he  hath  solemnly  declared,  Ezek.  xxxiii.  11, 
"  As  I  live,  saith  the  Lord,  I  have  no  pleasure  in 
the  death  of  the  wicked."  Neither  the  destruction, 
nor  the  least  pain  of  any  creature,  however  sinful,  is 
pleasing  to  him  for  its  own  sake.  He  punishes  sin- 
ners, and  made  them  for  that  end,  only  because  it  is 
necessaiy  for  benevolent  designs.  Thus,  as  is  ob- 
served, Rom.  ix.  17,  "  The  scripture  saith  unto 
Pharaoh,  Even  for  this  same  purpose  have  I  raised 
thee  up,  that  I  might  shew  my  power  in  thee,  and 
that  my  name  might  be  declared  throughout  all  the 
earth."  Now,  if  thus  declaring  God's  name,  were 
of  importance  enough  to  over-balance  all  tlie  evils 
brought  upon  this  cruel,  haughty,  obstinate  prince, 
neither  his  final  destruction,  nor  his  being  raised  up 
for  that  end,  was  at  all  inconsistent  with  God's  most 
glorious  benevolence.  The  same  holds  true  of  all 
other  instances  of  his  punishing  justice  ;  and  of  every 
link  in  the  chain  of  Providence,  by  which  such  awful 
events  are  brought  to  pass.  That  the  punishment 
of  the  wicked  was  a  part  of  God's  etenicJ  plan,  and 
that  he  made  them  for  the  day  of  evil,  in  this  sense, 
must  be  admitted.  But  that  this  was  only  because 
he  saw  it  necessary  for  the  greatest  general  good, 
must  be  believed,  if  we  believe  his  word.  And  in 
this  way,  all  that  is  seen  or  said,  of  the  Avrath  and 
vengeance  of  God,  may  be  accounted  for,  in  a  good 
consistency  with  the  belief  that  his  nature  is  love  : 
or  that,  in  ail  things,  his  ultimate  motive  is  pure  be- 
nevolence. When  he  hateth  all  the  workers  of  ini- 
quity, he  bears  them  no  ill  A\ill.  When  he  inflicts 
the  most  terrible  punishments  upon  them,  it  is  not 
from  any  delight  he  takes  in  their  misers^  or  from 
any  want  of  a  friendly  disposition  to^vai'ds  them. 
As  a  tender  father  doth  not  cease  to  \o\c.  an  offending 


48  Divine  Goodness.  [Ser.  III. 

child,  when  most  displeased  with  it,  and  when,  for 
its  own  good,  or  the  good  of  his  other  children,  or 
for  the  support  of  his  own  authority  and  honor,  he  is 
obliged  to  punish  it ;  so  neither  doth  the  universal 
Parent  cease  to  love,  with  benevolence,  his  rebellious 
creatures,  even  the  most  criminal  of  them  ;  though 
he  will  not  spare  them,  when,  for  any  good  ends,  of 
sufficient  importance,  their  punishment  is  seen  neces- 
sary. When  his  regenerate  and  adopted  children 
are  undutiful  to  him ;  when  "  they  break  his  stat- 
utes, and  keep  not  his  commandments  ;  he  will  vis- 
it their  transgression  with  the  rod,  and  their  iniquity 
with. stripes.  Nevertheless,  his  loving  kindness  he 
doth  not  take  from  them^  nor  -suffer  his  faithfulness 
to  fail.''  And  though  he  "  is  angiy  with  the  wicked 
every  day  ;"  yet  he  pities  them,  and  often  waits  long 
for  their  repentance,  that  deserved  vengeance  may 
not  be  executed  vipon  them.  Nor  are  we  to  ima- 
gine that  he  ceases  to  be  benevolent,  even  towards 
those  his  enemies,  who,  finally,  will  not  have  him  to 
reign  over  them,  and  whom  he  casts  off  for  ever. 

5.  As  far  as  we  are  able  of  ourselves  to  judge 
what  is  right,  it  must  be  believed,  that  all  the  moral 
perfections  of  God  are  comprehended  in  benevo- 
lence, if  we  believe  him  altogether  glorious.  No- 
thing but  this,  or  what  proceeds  from  this,  I  am 
persuaded,  can  be  approved  by  any  man's  conscience, 
when  well  considered,  as  a  moral  perfection.  An- 
ger, WTath,  vengeance,  are  amiable,  when  benevo- 
lence inspires  them,  and  when  good  only,  is  ultimate- 
ly intended  by  them.  On  the  other  hand,  when  this 
is  not  the  case,  even  truth  and  justice,  do  not  com-- 
mend  themselves  to  the  feelings  of  the  most  upright 
man,  I  presume,  as  being  laudable.  If  need  be,  the 
truth  should  be  spoken,  and  justice  should  be  done  ; 
but  when  there  is  no  need  of  it,  what  glory  can  there 
be  in  speaking  tlie  one,  or  in  doing  the  other  ?  Be- 


Ser.  HI.]  Dhine  Goodness,  49 

nevolence,  according  to  common  sense,  is  the  ^ul 
of  every  virtue,  or  moral  excellency. 

Not  that  a  good  end,  will  sanctify  unrighteous 
means  ;  as  some  have  infered  from  the  benevolent 
system.  Truth  must  never  be  violated,  nor  injustice 
done  ;  because  either  of  tliese  would  be  destructive 
of  general  good.  If  ?nen  were  at  liberty  to  speak 
falsely  or  defraud,  whenever  they  might  think  it 
would  do  more  good  than  hurt,  in  particular  cases, 
we  could  have  no  confidence  in  one  another  ;  and 
no  man's  property,  or  reputation,  or  life,  would  be  in 
any  safety.  And  if  it  were  possible  for  God  to  lie, 
or  to  treat  liis  creatures  unrighteousLy^  W-e  could  nev- 
er trust  in  him,  or  knoiv  what  to  expect  from  him. 
Still,  however,  that  neither  justice  nor  truth,  nor  any 
thing  else,  is  a  virtue  in  man,  or  a  moral  perfection 
in  God,  further  than  it  proceeds  from  a  benevolent 
disposition,  I  believe,  when  duly  thought  of,  must 
be  the  decision  of  every  man's  conscience*  That 
God  is  love,  as  now  explained,  seems  necessary  to 
be  believed,  in  order  to  a  rational  conviction  of  his 
being  altogether  lovely. 

We  will  now  pay  a  brief  attention  to  the  former 
part  of  our  text ;  and  inquire  how  it  is  to  be  under- 
stood, that  /je  that  loiieth  noi^  knoiveth  not  God. 

By  him  that  loveth  not,  is  evidently  meant,  one 
who  has  no  true  benevolence  :  nothing,  in  exercise 
or  principle,  of  that  love  which  is  tlie  fulfilling  of  the 
law.  And  under  this  character,  it  is  plain,  the  apos- 
tle means  to  comprehend  every  unregenerate  sinner  : 
for  in  the  next  preceding  verse  he  says,  "  Every 
one  that  loveth,  is  born  of  God." 

But  we  are  not  to  understand,  that  natural  men, 
however  entirely  destitute  of  true  benevolence,  are 
incapable  of  every  kind  of  knowledge  of  the  Supreme 
Being.  Of  his  natural  perfections — his  omnipotence, 
omniscience,  and  omnipresence,  they  may  have  as 

G 


50  Dimne  Goodness.  [Ser.  IlL 

just  conceptions  as  good  men  have.  And  they  may 
have  some  idea  and  conviction  of  God's  moral  per- 
fections— his  justice,  truth  and  goodness. 

There  are  two  respects,  however,  in  which  it  may 
be  truly  said,  "  He  that  loveth  not  knoweth  not 
God." 

1.  Compared  with  good  men,  he  has  not  a  clear 
conception  of  what  is  meant  by  the  divine  benevo- 
lence. We  get  the  idea  of  many  things  by  experi- 
ence, with  an  exactness  which  can  no  other  way  be 
obtained.  Of  one  who  has  never  felt  hai*d  pain,  we 
say.  He  knows  nothing  what  it  is.  We  say  the  same 
of  one  who  has  never  experienced  parental  affection. 
That  no  one  can  get  the  full  idea  of  these  feelings, 
without  experiencing  them,  is  indisputable.  Thus 
also  we  get  the  most  perfect  knowledge  of  human  na- 
ture. The  apostle  to  the  Corinthians  says,  "  What 
man  knoweth  the  things  of  a  man,  save  the  spirit  of 
a  man  that  is  in  him."  He  adds,  ''  Even  so,  the 
things  of  God  knoweth  no  man,  but  the  Spirit  of 
God."  Any  endeavors  to  explain  the  divine  benev- 
olence, to  one  who  has  not  been  transformed  into 
the  likeness  of  it,  by  the  renewing  of  the  Holy  Ghost, 
must  be  somewhat,  though  not  altogether,  like  at- 
tempting to  give  a  blind  man  an  idea  of  colors.  The 
unrenewed,  from  the  experience  they  have  of  hu- 
mane compassion,  of  love  for  near  relations,  and  of 
other  partial  friendships,  may  have  some  very  faint 
partial  idea  of  the  feelings  of  Him  who  is  good  to. all. 
Still  however,  they  will  be  exceedingly  apt  to  con- 
ceive of  God,  as  though  he  were  altogether  such  an 
one  as  themselves.  Any  one  may  be  convinced, 
from  analogy  in  other  matters,  tliat  those  who  have 
been  created  after  God  in  true,  holiness,  will  thence 
be  able  to  form  an  idea  of  the  holiness  of  God,  witli 
a  degree  of  correctness,  of  which  the  unholy  are  in- 
capable.    But, 


Ser.  III.]  Dhine  Goodjiess.  51 

2.  There  is  a  ^w^  of  knowledge  of  God,  which  is 
entirely  peculiar  to  good  men.     I  mean,  a  heart-felt 
knowledge  of  his  amiableness.     He  that  loveth  not, 
and  has  no  disposition  to  God-like  love,  can  have  no 
delightful  perception  of  any  of  the  divine  attributes  ; 
however  well  they  might  be  speculathely  understood. 
This  is  that  perception  of  which  the  apostle  speaks, 
2  Cor.  iv.  6,  "  For  God,  who  commanded  the  light 
to  shine  out  of  darkness,  hath  shined  in  our  hearts,  to 
give  the  light  of  the  knowledge  of  the  glory  of  God, 
in  the  face  of  Jesus  Christ."     This  kind  of  knowl- 
edge, none  but  men  of  an  honest  and  good  heart,  can 
possibly  have.     The  carnal  Jews  had  raised  expecta- 
tions of  their  promised  glorious  Messiah  ;  yet,  on 
his  actual  appearance,  they  received  him  not.     It 
proved  as  was   foretold  in  Isaiah  :   "  When  we  shall 
see  him,  there  is   no  beauty  that  we  should  desire 
him  :  He  is  despised  and  rejected."     The  reason  is 
obvious.     Their  desires  of  salvation,  and  his  saving 
designs,  were  far  from  coinciding.     And  a  like  op- 
position  there  always  is,    between   the  pui^poses  of 
God,  and  the  wishes  of  fallen  men.     He  is  good  to 
all  ;   they  want  to  have  him  good  only  to  themselves, 
and  to  their   friends.     He  proposes  to  make  them 
happy  by   turning  them  from  their   iniquities  :   it  is 
their  heart's  desire  and  prayer,  to  have  earthly  riches 
and  power,  and  liberty  to  enjoy  the  pleasures  of  sin. 

To  a  mind  universally,  benevolent,  the  universal 
benevolence  of  the  gi-eat  Parent  of  all,  appears  glori- 
ous :  but  to  a  man  of  a  totally  selfish  or  partial  dis- 
position, it  cannot  so  appear.  No  one  can  be  pleas- 
ed with  a  disposition  in  another  to  promote,  that 
which  he  cares  nothing  about,  or  wishes  not  to  have 
promoted. 

Let  us  now  see  what  useful  inferences  will  follow, 
from  the  subject  we  have  been  considering. 

1.  From  the  things  last  said  we  may  leai-n,  that 
there  is  no  impropriety  in   attempting  to  instruct  the 


52.  JDivine  Goodness.  C^^i'*  IW- 

unregeiijerate,  in  matters  of  religion  ;  nor  any  reason 
why  they  sliould  think  it  in  A^ain  to  pay  attention  to 
divine  instruction,  because  of  the  blindness  of  their 
heiU'ts.  They  are  not  altogether  like  the  horse  and 
mule,  which  ha^^e  no  understanding.  A  rational 
conviction  tliey  may  get,  or  may  be  given  them,  of 
God's  ail-seeing  eye  that  is  upon  them,  of  his  povv^er 
and  justice  to  punish  them,  and  of  his  grace  and  mer- 
cy to  save  them  ;  and  such  a  conviction  is  one  thing 
necessary,  in  order  to  tlieir  conversion  and  salvation, 

2.  It  hence  appears  that  the  incapacity  of  sinners, 
wlule  unxenevved,  to  come  to  the  samng  knowledge  of 
God,  is  of  such  a  nature  as  cannot  render  them  at  all 
excusable,  in  this  kind  of  ignorance.  It  is  owing 
mere]}-  to  their  total  want  of  a  benevolent  disposition ; 
and  this  is  what  we  always  condemn  in  others,  and 
ouijht  to  condemji  in  ourselves.     Yet, 

3.  It  is  evident  from  our  text,  and  thethine;s  now 
said  upon  it,  that  the  incapacity  of  those  who  have 
not  been  born  again,  to  know  God  so  as  to  love  him, 
is  such  as  can  be  removed  by  nothing  but  a  radical 
change  of  heai't.  Did  natural  men  only  labor  under 
misapprehensions  concerning  God,  rectifying  tlieir 
mistakes  v/ould  be  enough  to  reconcile  them  to  him. 
Were  their  blindness  to  liis  glory,  owing  to  any 
Aveakness  or  disorder  in  their  intellectual  powers  ; 
a  physical  operation  on  the  brain  might  be  sufficient ; 
or,  if  any  thing  supernatural  were  necessary,  itvrould 
be  only  to  give  them  better  beads.  But  if  the  bot- 
tom of  the  difficulty  with  them,  lies  in  their  not  be- 
ing of  a  benevolent  disposition  ;  a  better  bean  must 
be  given  them,  before  they  can  be  brought  out  of 
darkness  mto  God's  marvellous  light,  or  have  any 
spiritual  discernment  of  divine  things. 

4.  From  what  has  been  said  of  the  evidences  set 
before  u§,  that  God  is  love,  we  may  be  helped  to 


Ser.  III.]  Dhine  Goodness.  5S 

judge  where  the  truth  Ues,  respecting  the  sufficiency 
of  the  light  of  nature,  in  matters  of  rehgion. 

Infidel  writers  have  often  labored  to  prove,  that 
the  visible  works  of  God  teach  us,  with  sufficient 
clearness,  all  that  is  needful  to  be  known  concerning 
him  :  whence  they  conclude,  that  the  Bible  is  unne- 
cessary ;  and  therefore,  not  from  God. 

In  opposition  to  this,  some  of  late  have  advanced, 
that  from  the  light  of  nature,  there  is  no  reason  to 
believe  the  moral  perfections  of  God  ;  or  to  think 
that  he  is  a  good  being. 

The  first  of  these  opinions  ought  to  be  rejected, 
I  apprehend,  as  utterly  unfounded  and  false  :  but 
yet  the  last,  it  appears  to  me,  is  caiTying  the  matter 
too  fai' :  farther  than  is  needful,  or  safe,  or  true.  The 
Bible  itself,  as  hath  now  been  observed,  seems  plain- 
ly to  assert,  that  the  glory  of  God  is  declared,  by 
his  works  of  creation  and  common  Providence  :  and 
that  the  heathen  were  without  excuse,  because  that 
when  they  knew  God,  by  these  means,  or  might 
have  known  him,  they  glorified  him  not  as  God, 
neither  were  tliankful.  Does  not  then  asserting  that, 
from  the  things  which  are  seen,  there  is  no  reason 
to  think  that  God  is  worthy  to  be  glorified,  or  that 
^ve  have  any  reason  to  be  thankful  to  him,  look  like 
contradicting  the  scriptures,  to  show  the  necessity  of 
them,  and  to  induce  men  to  believe  them  ? 

And  if  Vve  attend  to  the  vv orks  of  nature  ourselves, 
as  holy  men  of  old  have  done,  will  it  not  be  ration- 
id  to  acknowledge,  that  all  objections  to  the  good- 
ness of  God,  arising  from  apparent  evils,  amount  to 
no  morefthan  difficulties,  which  reason  alone  would 
not  be  able  to  solve  ?  But  how  often  is  it  the  case 
respecting  most  demonstrable  truths,  that  there  are 
things  which  seem  iiTeconcilable  with  them  ?  Even 
after  revelation,  and  in  revelation  itself,  there  are 
some  things  hard  to  be  reconciled.  We  must  fall 
into  very  universal  scepticism,  if  we  will  believe 
nothing  till  all  difficulties  can  be  removed.     In  the 


54  Divine  Goodness.  [Ser.  III. 

case  before  us,  as  the  preponderating  evidences  from 
all  nature,  are  in  favor  of  the  goodness  of  its  divine 
Author;  so,  I  am  apprehensive  that  the  cause  of 
rehgion  will  be  rather  injured  than  promoted,  by 
any  attempts  to  invalidate  those  evidences.  Such 
attempts,  I  am  afraid,  will  be  more  likely  to  drive 
deists  into  atheism,  than  to  bring  them  to  believe  the 
scriptures. 

Nor  do  I  see  any  occasion  we  have  for  taking  this 
ground,  in  our  disputes  with  unbelievers.  Admit- 
ting that  the  light  of  nature  would  give  some  knowl- 
edge of  the  true  God,  were  men  perfectly  well  dis- 
posed, and  thoroughly  attentive  ;  still  it  is  certain 
that  fallen  depraved  men,  have  not  hitherto  felt  after 
him  and  found  him,  groping  in  this  glimmering  light 
alone  :  and  from  the  long  trial  made,  it  is  strongly 
to  be  presumed  they  never  would. 

Certain  also  it  is,  that  there  are  things  concerning 
God,  of  the  last  importance  to  be  understood  by 
sinners,  which,  without  a  divine  revelation,  never 
could  have  been  known  at  all,  by  men  or  angels.  If 
the  light  of  nature  might  have  taught  us  that  God  is 
good  ;  yet  how  could  any  creature  have  known  by 
it,  that  he  was  ready  to  forgive,  or  that  with  him 
v/as  plenteous  redemption  ?  Redeeming  love,  renew- 
ing grace,  pardoning  mercy,  and  giving  eternal  life 
to  the  ungodly,  are  parts  of  the  glory  of  God,  which 
the  heavens  clo  not  declare.  What  a  sinner  must  do 
to  be  saved,  or  whether  he  can  be  saved  at  all,  the 
firmament  showeth  not.  Though  their  line  is  gone 
out  through  all  the  earth,  and  their  words  to  the  end 
of  the  world  ;  yet,  on  these  all -interesting  subjects, 
they  have  nothing  to  say.  These  breadths  and 
depths,  are  far  beyond  their  line. 

Now,  what  broader  or  better  ground  do  we  want, 
for  asserting  the  necessity  of  revelation  ?  Why 
should  we  wish  to  depreciate  the  light  of  nature  any 
further  ?  Let  it  be  enough  to  leave  men  without  ex- 
cuse.    Let  it  be  sufficient,  if  any  please,  for  guid- 


"V 


Ser.  III.]  DiviTte  Goodness.  SB 

ing  attentive  sinless  beings,  into  all  necessaiy  truth. 
For  us,  fallen,  stupid,  guilty  creatures,  certainly,  it 
is  altogether  insufficient. 

5.  Let  us  then  look  to  the  word  of  God,  and  not 
rely  upon  our  own  reasoning  from  his  goodness,  for 
our  conclusions  resj^ecting  the  salvation  of  sinners. 

Because  the  Most  High  is  called  the  Parent  of  the 
universe,  and  is  said  to  be  good  unto  all,  some  will 
hastily  conclude,  that  he  hath  no  wrath  for  the  work- 
ers of  iniquity  to  fear  ;  nor  need  they  seek  his  grace. 
They  conceive  of  him  under  the  fond  idea  of  an  in- 
dulgent father  of  our  flesh,  who  will  suffer  his  chil- 
dren to  abuse  one  another,  and  to  treat  him  with  all 
possible  irreverence  and  disobedience  ;  and  will  only 
say,  "  My  sons,  why  do  ye  these  things  ?"  witliout 
ever  restraining  or  punishing  them.  "  Be  not  de- 
ceived ;  God  is  not  mocked."  He  hath  said  to  the 
simier,  after  enumerating  his  evil  deeds,  "  These 
things  hast  thou  done,  and  I  kept  silence ;  thou 
thoughtest  that  I  was  altogether  such  an  one  as  thy- 
self; but  I  will  reprove  thee,  and  set  them  in  order 
before  thine  eyes.  Now,  consider  this,  ye  that  forget 
God,  lest  I  tear  you  in  pieces,  and  there  be  none  to 
deliver."  It  is  written,  "  Men  shall  feai' the  Lord, 
and  his  goodness,  in  the  latter  days."  And  indeed, 
when  his  goodness  comes  to  be  rightly  understood, 
it  must  lead  men  to  stand  in  awe,  and  not  sin.  The 
more  perfectly  benevolent  we  believe  the  almighty 
Governor  of  the  world,  the  more  reason  have  saints  to 
venerate  him,  and  sinners  to  tremble  before  him.  That 
hg  will  punish  sin,  as  far  as  is  necessary  for  righting 
the  injured,  for  restraining  iniquity,  aftd  for  promoting 
the  greatest  general  good,  we  may  thence  be  certain. 
And  whether,  for  these  good  ends,  judgment  must  not 
be  laid  to  the  line,  and  righteousness  to  the  plummet, 
in  all  cases,  we  could  never  have  known,  w  idiout  a 
revelation  from  Him.  That  all  men  Vv  ill  be  saved, 
or  that  any  sinner  ^vill  escape  deserved  punishment ; 


B6  Divine  Goodness.  [Ser.  III4 

is  a  bold  inference  for  the  reason  of  man,  from  the 
mere  perfections  of  God.  Arguing  thus,  is  to  exer* 
cise  ourselves  in  great  matters,  and  in  things  too  high 
for  us.  But  when  we  are  assured  by  the  pen  of  in- 
spiration, that  God  is  in  Chi'ist  reconciling  the  world 
to  himself,  the  vilest  sinner  need  not  fear,  as  some 
have  been  ready  to  do,  that  their  sins  are  too  great  to 
be  forgiven.  Infinite  goodness  may.  then  be  a  safe 
ground  of  confidence,  that  where  sin  hath  abounded, 
if  we  repent  and  believe  the  gospel,  gi-ace  will  much 
more  abound. 

Hearken,  then,  to  the  gracious  proclamation  from 
heaven  ;  Isa.  Iv.  7— -9,  "  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts  :  and  let 
him  return  unto  the  Lord,  and  he  will  have  mercy 
upon  him,  and  to  our  God  for  he  will  abundantly  par- 
don. For  my  thoughts  are  not  your  thoughts,  nei- 
ther aie  your  ways  my  ways,  saith  the  Lord.  For 
as  the  heavens  are  higher  than  the  earth,  so  are  my 
ways  higher  than  your  ways,  and  my  thoughts  than 
your  thoughts." 


SERMON  IV. 


ON    THE    JUSTICE  OF  GOD,     II\l     THE    PUNISHMENT 
OF    SIN. 


ROMANS  XII.   19, 

"^Vengeance  is  mine  ;  I  ndll  rejiay^  salth  the  Lord, 

OOLOMON  says,  "  I  considered  all  the  op- 
pressions that  are  done  under  the  sun  :  and,  behold, 
the  tears  of  such  as  were  oppressed,  and  they  had  no 
comforter  ;  and  on  the  side  of  their  oppressors  there 
was  power  ;  but, they  had  no  comforter."  Such  in- 
stances, which  are  still  often  to  be  seen,  are  apt  to  ex- 
cite our  compassion  and  indignation  :  But  what  can 
our  indignation  or  our  compassion  avail  ?  It  is  not 
often  in  the  power  of  our  hands  to  punish,  or  to  res- 
cue and  protect.  We  can  neither  put  down  the 
mighty,  when  they  are  cruel  and  unrighteous  ;  nor 
help  the  weak,  when  they  suffer  wrong.  In  cases 
of  this  nature,  we  have  generally  no  other  way  to 
console  ourselves,  but  by  confiding  in  the  justice  and 
power  of  God.  By  believing  that  He  is  greater  than 
all,  and  that  His  judgment  is  according  to  truth. 
That  He  will  certainly  right  the  injured,  and  recom- 
pence  the  way  of  evil  doers  upon  their  o^vn  heads. 
This  consolation  God  gave  to  iii§  people  of  old,  in 
Deut.    xxxii.   35,  where,  speaking  of  those  cruel 

H 


58  Dimne  justice.  [Ser.  IV. 

enemies  that  were  too  powerful  for  them,  he  says, 
"  To  me  belongeth  vengeance  and  recompence ; 
their  foot  shall  slide  in  due  time  :  for  the  day  of  their 
calamity  is  at  hand,  and  the  things  which  shall  come 
upon  them  make  haste."  To  this  the  apostle  in  our 
text  refers,  for  the  comfort  of  persecuted  christians, 
and  to  guard  them  against  seeking  retaliation,  or 
meditating  revenge.  The  whole  verse  is ;  "  Dearly 
beloved,  avenge  not  yourselves,  but  rather  give  place 
unto  wrath  :  for  it  is  written,  Vengeance  is  mine  ;  I 
will  repay,  saith  the  Lord." 

It  is  proposed  to  show,  in  the  ensuing  discourse, 

I.  How  we  are  to  understand,  that  vengeance  is 
God's. 

II.  The  reasons  we  have  to  believe  that  He  will 
repay;  and, 

III.  That  ail  fears  or  hopes  of  the  contraiy,  are 
utterly  groundless. 

How  we  ai-e  to  understand  tliat  vengeance  is  the 
Lord's,  in  the  fitst  place,  I  shall  endeavor  to  explain. 

By  vengeance,  when  ascribed  to  God,  I  would  ob- 
serve, is  not  to  be  understood  the  same,  in  all  res- 
pects, as  is  generally  meant  by  re'uerige.  In  common 
speech,  it  is  true,  these  are  often  nearly  synonymous 
expressions ;  and  so  they  are  sometimes  used  in 
scripture.  Thus  in  Deut.  xxxii.  41,  42,  God  says, 
"  If  I  whet  my  glittering  sword,  and  my  hand  take 
hold  on  judgment,  I  v/\)X  render  '•vengeance ,  &:c.  from 
the  beginning  of  reve??ges  upon  the  enemy."  And 
in  Nahum  it  is  s^iid,  "  The  Lord  revengeth  ;  the 
Lord  will  take  vengeance  on  his  adversaries."  But 
tlien,  it  ought  to  be  imderstood,  that  revenge  is  very 
diHerent  in  God,  from  what  it  is  in  Avicked,  or  in 


Ser.  IV.]  Dmne  Justice.  59 

weak  imperfect  men.  In  them,  it  is  commonly  tinc- 
tured with  malignity,  or  ill  will  to^vards  the  offender. 
Of  Simeon  and  Levi,  Jacob  said,  "  Cursed  be  their 
anger,  for  it  was  fierce  ;  and  their  WTath,  for  it  was 
cruel."  And  this  is  often  the  case  with  men,  when 
they  recompense  evil  for  evil.  But  though  we  read 
of  the  fierce  anger  of  God,  yet  nothing  of  cruelty,  nor 
any  want  of  kindness,  is  ever  attributed  to  the  Al- 
mighty. The  fierceness  of  liis  wrath  is  not  a  bitter 
passion ;  nor  any  passion  at  all.  It  is  only  an  infi- 
nite opposition  to  iniquity,  and  an  omnipotent  dis- 
position to  discountenance  it,  for  benevolent  pur- 
poses. 

It  is  to  be  observed,  howevei*,  that  by  his  ven- 
geance, spoken  of  in  our  text,  is  evidently  meant, 
ii'mdicthe  justice  ;  and  not  that  fatherly  correction 
which  is  intended  for  the  good  of  the  subject.  A 
distinction  is  often  made  in  scripture,  between  the 
chastisement  of  good  men,  and  judgments  sent  upon 
the  irreclaimably  wicked.  Of  the  former  we  read, 
Isa.  xxvii.  9,  "By  this  shall  the  iniquity  of  Jacob 
be  purged ;  and  this  is  all  the  fruit,  to  take  away  his 
sin."  And  in  the  eleventh  Psalm  it  is  said  ;  "  The 
Lord  trieth  the  righteous  :  but  the  wicked,  and  him 
that  loveth  violence,  his  soul  hateth.  Upon  the  wick- 
ed he  shall  rain  snares,  fire  and  brimstone,  and  an  hor- 
rible tempest :  this  shall  be  the  portion  of  their  cup." 
The  trials  and  coiTcctions  of  God's  regenerate  chil- 
dren, are  rarely,  if  ever,  expressed  by  the  name  of 
vengeance.  And  it  is  very  evident  that  the  ven- 
geance spoken  of  in  our  text,  and  in  Deuteronomy, 
from  which  our  text  is  a  quotation,  means  such  pun- 
ishment of  the  enemies  of  God's  people  as  should 
terminate  in  their  ruin,  not  in  their  reformation.  It 
is  rendering  a  just  retaliation  to  them,  according  to 
the  full  demerit  of  their  evil  deeds. 

Let  us  now  consider,  more  particular!}',  how  we 
are  to  understand  that  such  ven8:eancc  is  the  Lord's. 


60  Divine  Justice.  [Ser.  IV. 

1.  Undoubtedly  it  is  to  be  undersiood,  that  in- 
iiicting  deserved  punishment  on  all  evil  doers,  of 
right,  belongs  to  God.  The  truth  of  this  cannot  be 
disputed.  Certainly,  if  any  one  can  have  a  right  to 
punish  iniquity  in  any  case,  the  Supreme  Being  has 
an  unquestionable  right  to  do  it  in  all  cases.  His 
rightful  authority  to  punish  any  one  who  deserves 
punishment,  is  most  evident,  because  he  is  the  Cre- 
ator, Preserver,  and  absolute  Proprietor  of  all.  As 
it  belongs  to  a  father  to  chasten  his  own  children, 
and  to  a  master  to  correct  his  own  servants  :  so,  and 
much  more,  does  it  belong  to  God  to  punish  his  own 
creatures,  when  they  do  amiss.  He  must  have  an 
undoubted  right  to  govern  all  rational  creatures,  be- 
cause he  hath  made  them,  and  in  him  they  live,  and 
move,  and  have  their  being. 

2.  God's  saying  vengeance  is  mme,  implies,  that 
rendering  adequate  punishment  for  iniquity,  belongs 
to  him  alone.  This  hkewise,  is  indisputable.  No 
one  can  have  a  right  to  punish  His  creatures,  except 
by  authorit}^  derived  from  Him.  "  Who  ait  thou," 
says  the  apostle,  "that  judgest  another  man's  ser- 
vant? To  his  own  master  he  standeth  or  falleth." 
And  in  our  context  he  enjoins  it  upon  christians, 
"  Recompense  to  no  man  evil  for  evil."  The  civil 
magistrate  may  indeed,  and  must  do  this,  in  a  de- 
gree, in  some  cases  ;  but  then  he  does  it  by  di- 
vine appointment,  Rom.  xiii.  4,  "  For  he  is  the  min- 
ister of  God  ;  a  revenger  to  execute  vvTath  upon 
him  that  doeth  evil."  His  power  to  avenge  the 
injured,  and  to  punish  the  injurious,  is  only  a  dele- 
gated power  :  and  this  delegation  is  also  very  limited. 
Earthly  rulers,  the  highest  of  them,  are  not  author- 
ized to  punish  all  kinds  of  iniquity  ;  nor  any,  accord- 
ing to  their  full  demerit.  The  punishment  of  crimes 
belongs  to  them,  only  so  far  as  is  necessary  for  the 
present  safety  and  peace  of  society.  It  is  just,  and  on 
a  lai'ger  scale,  it  may  be  necessaiy,  that  natural^  evil 


Ser.  IV.]  Divine  justice.  61 

should  be  recompensed  for  moral  evil,  in  all  cases,  to 
the  utmost  of  its  desert.  But  this,  He  who  inhabit- 
eth  eternity,  hath  reserved  to  himself. 

3.  Another  evident  truth,  which  may  be  implied 
in  this  saying  of  God,  is,  that  he  alone  is  able  to 
award  and  execute  righteous  vengeance, 

No  one  besides  has  knowledge  sufficient,  to  judge 
always  what  is  just  and  right,  in  rendering  punish- 
ments for  crimes.  Man  looketh  only  on  the  outward 
appearance  :  nor  is  it  more  than  a  very  small  part  of 
the  external  actions  of  sinners,  that  falls  under  the 
immediate  inspection,  or  can  come  to  the  certain 
knowledge,  of  the  wisest  human  judges.  They  must 
depend,  for  the  judgment  they  pass,  upon  the  testi- 
mony of  others.  And  hence  they  are  very  liable  to 
clear  the  guilty,  for  want  of  evidence ;  or  to  con- 
demn die  innocent,  through  tiie  falsehood  or  mistakes 
of  witnesses.  But  "  the  eyes  of  the  Lord  are  in 
eveiy  place,  beholding  the  evil  and  the  good."  No 
darkness,  nor  distance,  can  prevent  his  perfect  view 
of  all  that  is  done,  or  hearing  of  all  that  is  said. 
1  Sam.  ii.  3,  "  The  Lord  is  a  God  of  knowledge, 
and  by  him  actions  are  weighed."  And  Jer.  xvii. 
10,  "  I  the  Lord  search  the  heart,  I  try  the  reins, 
even  to  give  every  man  according  to  his  ways." 
All  the  motives  and  principles  from  which  any  act, 
are  fully  open  to  His  all-seeing  eye  :  and  these  are  of 
the  greatest  impoitance  in  weighing  with  exactness, 
the  merit  or  demerit  of  moral  actions. 

Rendering  just  punishment  is  also  peculiar  to  God, 
because  no  one  else  has  power  sufficient  to  execute 
deserved  vengeance,  in  all  cases,  or  indeed,  in  any 
case.  The  most  absolute  and  m.ost  mighty  poten- 
tates of  the  eaith,  are  often  unable  to  crush  formi- 
dable rebellions,  or  to  punish  powerful  offenders. 
But  against  the  Almighty,  all  resistance  and  combi- 
nation are  in  vain  :  "  He  is  wise  in  heart  and  mighty 
in  strength,"  says  Job  ;    ''  who  hath  hardened  him- 


62  Dhine  Justice,  £Ser.  IV. 

self  against  him  and  hath  prospered." — "  God  hath 
spoken  once,"  sa3^s  David,  "  twice  have  I  heard  this, 
that  power  belongeth  unto  God."  And  hence  it  is 
said  by  Solomon,  "  Though  hand  join  in  hand, 
the  wicked  shall  not  be  unpunished." 

In  no  case  aie  men  able  to  inflict  that  punishment 
which  is  the  full  wages  of  sin.  As  our  Saviour 
observes,  they  can  at  furthest  only  kill  the  body  ; 
after  that  there  is  no  more  that  they  can  do  :  but 
God,  after  he  hath  killed,  hath  power  to  cast  into 
hell. 

Having  endeavored  to  explain  how  it  is  to  be 
understood,  that  vengeance  is  the  Lord's  ;  let  us 
consider,  as  was  proposed, 

II.  The  reasons  we  have  to  believe  that  he  will 
repay.  That  is,  v/ill  punish  impenitent  evil  work- 
ers, with  strict  justice.     And, 

1.  We  have  reason  to  believe  this,  from  what  he 
hath  said. 

Many  declarations  to  this  purpose  in  his  word,  all 
who  have  read  their  Bibles  may  easily  recollect. 
See,  as  a  specimen,  Deut.  xxxii.  39,  40,  41,  "  I, 
even  I,  am  he,  and  there  is  no  God  with  me  :  I 
kill,  and  I  m.ake  alive  ;  I  wound,  and  I  heal  :  neither 
is  there  any  that  can  deliver  out  of  my  hand.  For  I 
lift  my  hand  to  heaven,  and  say,  I  live  forever. 
If  I  ^vhet  my  glittering  sword,  and  mine  hand  take 
hold  on  judgment,  I  will  render  vengeance  to  mine 
enemies,  ancl  will  reward  them  that  hate  me."  Isa. 
xxviii.  .17,  "  Judgment  also  will  I  lay  to  the  line, 
and  righteousness  to  the  plummet  ;  and  the  hail 
shall  sweep  away  tlie  refuges  of  lies,  and  the  waters 
shall  overflow  the  hiding  places."  Isa.  lix.  18, 
' '  According  to  their  deeds,  accordingly  he  will  re- 
pay, ivxry  to  his  adversaries,  recompence  to  his  ene- 
mies; to  the  islands  he  will   repay   recompence." 


Ser.  IV.]  Divine  Justice.  63 

Ezek.  xxii.  14,  "  Cantliine  heart  endure,  or  can 
thine  hands  be  strong,  in  the  day  that  I  shall  deal 
with  thee  ?  I  the  Lord  have  spoken  it,  and  will  do  it." 
And  2  Thes.  i.  7,  8,  9,— The  Lord  Jesus  shall  be 
revealed  from  heaven  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ  :  who  shall  be  punished  with  everlast- 
ing destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power." 

2.  That  God  will  repay  sinners  \^dth  righteous 
punishment,  we  have  reason  to  believe  from  w  hat  he 
hath  done.  By  the  judgments  which  he  hath  already 
executed,  it  is  put  beyond  all  reasonable  doubt,  that 
iniquity  shall  not  go  unpunished.  Thus  the  apostle 
Jude  argues  :  having  spoken  of  certain  ungodly  men 
that  had  crept  into  the  churches,  who  turned  the 
grace  of  God  into  laciviousness,  he  says  ;  "  I  will 
therefore  put  you  in  remembrance,  though  ye  once 
knew  this,  how  that  the  Lord,  having  saved  the  peo- 
ple out  of  the  land  of  Egypt,  afterward  destroyed 
them  that  believed  not.  And  the  angels  which  kept 
not  their  first  estate,  but  left  their  oAvn  habitation, 
he  hath  reserved  in  everlasting  chains,  under  dark- 
ness, unto  the  judgment  of  the  great  day.  Even  as 
Sodom  and  Gomorrah,  and  the  cities  about  them, 
in  like  manner  giving  themselves  over  to  fornication, 
and  going  after  strange  flesh,  are  set  forth  for  an  ex- 
ample, suffering  the  vengeance  of  eternal  fire." 
That  is,  their  destruction  is  left  upon  sacred  record, 
as  a  warning  to  all  others,  and  as  an  emblem  of  the 
final  punishment  of  sinners  in  the  fire  which  shall 
never  be  quenched.  The  destruction  of  the  old 
world,  of  the  Egyptian  host,  of  Babylon,  and  of  Je- 
rusalem, may  be  considered  as  similar  examples. 
And  so  may  the  destruction  ^\  hich  has  come  upon 
innumerable  other  cities  and  nations,  as  well  as  upon 
individual  sinners,  in  fulfilment  of  divine  threaten-, 
ings. 


64  Divine  ytistice.  [Sera  IVi 

3.  That  God  will  take  vengeance  on  the  workers 
of  iniquity,  is  agreeable  to  the  natural  apprehensions 
of  mankind,  both  bad  and  good.  When  the  ship 
which  carried  Jonah  was  like  to  be  broken  with  a 
tempest,  and  the  mariners  saw  themselves  ready  to 
perish,  notwithstanding  all  their  efforts  and  prayers, 
they  said  ;  "  Conie,  and  let  us  cast  lots,  that  we  may 
knovv^  for  whose  cause  this  evil  is  come  upon  us." 
When  the  men  of  Melita  saw  a  viper  come  out  of 
the  fire  which  they  had  kindled,  and  light  upon 
Paul's  hand,  they  said  among  themselves  ;  "  No 
doubt  this  man  is  a  murderer,  whom,  though  he 
hath  escaped  the  sea,  yet  vengeance  suffereth  not 
to  live."  When  ^(?ror/ heard  of  the  fame  of  Jesus, 
on  account  of  his  astonishing  miracles,  he  said,  "  It 
is  John,  whom  I  beheaded  :  he  is  risen  from  the 
dead ;  and  therefore  mighty  works  do  shevv/^  forth 
themselves  in  him."  Others  had  different  conjec- 
tures ;  but  this  was  Herod's  confident  opinion  :  and 
it  was  probably  suggested  to  him  by  his  conscience, 
which  made  him  apprehensive  of  the  awful  justice 
of  God.  Such  apprehensions  are  natural  to  men. 
Those  who  are  conscious  of  great  crimes,  cannot 
but  entertain  fearful  forebodings  that  God  will  not 
suffer  them  to  escape  his  righteous  judgment.  And 
those  w^ho  have  suffered  great  injuries,  expect  justice 
from  heaven,  if  they  can  obtain  no  redress  on  earth. 
Solomon  says,  "  I  saw  under  the  sun  the  place  of 
judgment,  that  wickedness  was  there,  and  the  place 
of  righteousness,  that  iniquity  was  there.  I  said  in 
mine  heart,  God  shall  judge  the  righteous  and  the 
wicked."  Abraham,  likewise,  was  confident  that 
the  Judge  of  all  the  earth  would  do  right.  And  fronj 
this  strong  expectation,  it  has  often  been  matter  of 
wonder  to  good  men,  that  notorious  transgressors 
should  be  spared,  and  suffered  to  enjoy  prosperity, 
so  long  as  they  sometimes  are.  See  Job  xxi.  7, 
"  Wherefore  do  the  wicked  live,  become  old,  yea, 
arc  mighty  in  power  ?"    And  Psak  Ixxiii.  12,  and. 


Sen  IV.]  Dmm  Justice^  6S 

16,  17,  "  Behold,  tliese  are  the  ungodly  who  prosper 
in  the  world ;  thcy  increase  in  riches. — When  I 
thought  to  know  this  it  ^vas  too  painful  for  me,  until 
I  went  into  the  sanctuary  of  God  ;  then  understood 
I  their  end."  Yea,  so  natural  and  universal  is  the 
certain  expectation  of  equitable  rewards  and  punish- 
ments, if  there  be  a  just  God,  that  wicked  men  have 
called  in  question  the  being  of  such  a  God,  because 
at  present  all  things  come  so  much  alike  to  all. 

.  Such  are  the  strong  grounds  we  have  to  be  fully 
persuaded,  that  the  holy  Governor  of  the  world  will 
render  a  terrible  recompence  to  sinners,  for  their  un- 
godly and  unrighteous  deeds.     I  proposed  to  show, 

III.  That  any  hopes  or  fears  of  the  contrary,  are 
altogetlier  groundless. 

The  gi'ounds  on  which  some  flatter  themselves 
that  God  will  not  be  strict  to  punish  any  sinners,  ai'c, 
the  universal  goodness  of  his  nature  ;  the  plenteous 
redemption  there  is  with  him,  tlirough  the  propitia- 
tion of  his  Son  ;  his  declared  readiness  to  forgive, 
and  the  long  delay  of  his  threatened  vengeance. 
These,  therefore,  it  will  be  pfoper  here  particularly 
to  consider  ;  and  to  show  that  there  is  no  reason  to 
apprehend,  from  either  of  them,  that  those  who  die  in 
their  sins  will  not  be  punished  according  to  strict  and 
perfect  justice. 

1.  There  is  no  reason  to  think  this,  because  of  the 
infinite,  universal  goodness  of  God. 

It  is  true,  we  read,  "  The  Lord  is  good  to  all ; 
and  his  tender  mercies  are  over  all  his  works  :"  and 
ihat  "  God  is  lov£."  But  then,  this  is  so  far  from 
giving  any  reason,  to  believe^  he  Aviii  never  punish, 
let  men  be  ever  so  bad,  that  it  affords  the  strongest 
ground  for  confidence  that  he  certainly  will.  One 
who  is  good  to  all,  when  he  sees  any  suifer  \vrong,  if 
he  liave  rightful  authority  and  sufficient  strength,  will 

I 


66  Dhine  Justice.  [Scr.  IV, 

avenge  him  who  is  oppressed,  and  smite  the  op- 
pressor. Justice  is  essential  to  universal  goodness, 
A  good  man  and  a  just,  are  synonymous  appel- 
lations in  scripture  ;  and  the  former  character  obvi- 
ously implies  the  latter.  Universal  benevolence  will 
dispose  one  to  do  justly,  in  every  relation  he  sustains, 
or  capacity  in  which  he  is  called  to  act.  A  good 
ruler,  certainly,  is  one  that  beareth  not  the  sword  in 
vain  :  one  who  is  a  terror  to  evil  doers,  that  he  m.ay  be 
a  protector  of  them  that  do  well.  But  if  he  that 
ruleth  over  men,  in  the  character  of  a  civil  magistrate, 
must  be  just ;  how  much  more  desirable  and  neces- 
sary is  this,  in  Him  who  ruleth  over  all  ?  As  far  as 
is  requisite  for  supporting  government,  and  securing 
t"he  greatest  public  good,  and  the  rights  of  ever)^  in- 
dividual, vindictive  justice  is  evidently  an  essential 
branch  of  universal  goodness.  And  that  these  good 
ends  do  not  require  the  punishment  of  all  sin  accord- 
ing to  its  full  demerit,  or  something  equivalent  to 
it,  in  the  extensive  administration  of  God,  we  have 
ceilainly  no  reason  to  be  positive.  Any  conclusion 
that  the  Judge  of  the  universe  will  never  punish 
crimes,  or  not  strictly  and  fully,  because  he  is  infi- 
nitely good ;  can  be  grounded  only  on  the  stupid  sup- 
position that  we  know  as  well  as  he,  what  is  wisest 
anrd  best. 

2.  There  is  no  reason  to  think  that  God  will  not 
now,  in  any  case,  punish  the  sins  of  men,  according 
to  strict  justice,  because  of  the  atonement  which  has 
been  m.ade  for  them  by  the  death  of  his  Son. 

Some  have  supposed,  that  Christ  hath  so  purclms- 
ed  salvation  for  sinners  of  the  human  race,  that  God 
is  obliged  in  justice  to  save  them  all.  That  their  sins 
have  been  so  punisl^ed  in  their  surety,  that  it 
would  be  unjust  to  punish  them  in  their  own  per- 
sons :  and  that  eternal  life  has  been  so  merited  for 
tliem,  that  they  can  claim  it  as  a  just  debt. 


Ser.  IV.]  Dhine  Justice.  61 

But  this  is  a  supposition  most  palpably  absurd  in 
itself,  as  well  as  contrary  to  the  plainest  represent- 
ations of  scripture.  Crimes  are  not  to  be  cancelled, 
or  the  ill  desert  of  them  taken  away,  even  by  person- 
al sufferings  ;  and  much  less  by  the  sufferings  of  an- 
other ;  though  a  proper  fomidation  may  thus  be  laid 
for  tlie  gracious  pardon  of  them.  Nor  can  the  Cre- 
ator of  all,  become  obligated  as  a  debtor,  by  any 
merit  ;  though  a  door  may  diereby  be  opened  for 
the  honorable  bestowment  of  undeserved  favors.  Ac- 
cordingly, in  the  third  chapter  of  Romans,  the  apos- 
tle having  said,  "  All  have  sinned,  and  come  short 
of  the  glory  of  God,"  he  proceeds  to  speak  of,  "  Be- 
ing justified  freely  by  his  grace ^  through  the  re- 
demption that  is  in  Christ  Jesus  ;  m  hom  God  hatli  set 
forth  to  be  a  propitiation  through  faith  in  his  blood, 
to  declare  his  righteousness  for  the  remission  of  sins 
— that  h&  might  he  just,  and  the  justifierof  him  that 
beliveth."  This  was  done,  the  apostle  observes, 
"  That  as  sin  hath  reigned  unto  death,  even  so  might 
grace  reign,  through  rigbteoiisness,  unto  eternal  life, 
by  Jesus  Christ  our  Lord."  Notwithstanding, 
therefore,  the  sufficiency  of  the  atonement  of  Christ 
for  all  men  ;  no  man  has  any  claim  to  an  exemption 
from  the  curse  of  the  law,  until  he  embraces  the  gos- 
pel :  nor  then,  in  point  of  justice  ;  but  merely  on 
the  ground  of  God's  gi'acious  promise. 

If  it  should  still  be  said,  as  some  are  ready  to  say, 
supposing  the  atonement  of  Christ  be  only  suHicient 
to  render  the  salvation  of  all  men*  consistent  with 
justice,  may  we  not  conclude  from  the  goodness  of 
God,  that  all  will  actually  be  saved  ? 

To  tliis  it  may  be  answered ;  not  ynless  Vv  e  are 
wise  enough  certainly  to  know^  that  the  best  purpos- 
es, upon  the  whole,  ^vouldthus  be  answered.  There 
is  no  more  reason  to  conclude  this,  than  there  was 
before  tlie  fall  of  men  or  ans-els,  to  have  concluded 
that  no  sm  or  misen/  would  ever  have  been  permit- 
ted, by  a  Being   of  infinite   goodness  and  power. 


68  Divine  Jiistice.  [Ser.  IV. 

There  was  no  more  necessity,  in  point  of  justice, 
that  any  creature  sliould  have  been  suffered  to  fall, 
than  there  is  noAv,  that  some  of  mankind  should  be 
left  to  perish  in  their  sins.  God  does  not  do  what- 
ever he  could,  without  any  violation  of  justice  ;  but 
only  what  he  judges  to  be  wisest  and  best.  If,  there- 
fore, it  seemeth  good  in  his  sight,  he  will  leave  many 
of  the  human  race  to  be  forever  sinful  and  miserable, 
notwithstanding  the  universal  sufficiency  of  the  atone- 
ment of  Christ.  "  Who  hath  known  the  mind  of 
the  Lord  ?  or  who  hath  been  his  counsellor  ?"  Shall 
a  worm  of  the  dust  arrogate  this  knowledge  !  and 
assume  this  off.ce  ?  "  What  if  God,  willing  to  shew 
his  v/rath,  and  to  make  his  power  known,  endured 
with  much  long-suffering  the  vessels  of  wrath  fitted 
to  destruction  ;  and  that  he  m.ight  make  knoAvn  the 
riches  of  his  gloiy  on  the  vessels  of  mercy,  which  he 
had  afore  prepared  unto  glory  ?"  Shall  vain  man, 
born  like  the  wild  asses  colt,  say  unto  him.  Why 
doest  thou  thus  !  It  "would  certainly  be  wiser,  more 
benevolent,  and  more  glorious,  to  make  all  vessels 
of  mercy  ! 

Tlie  death  of  Christ  vras  designed  to  give  such  a 
striking  example  of  the  justice  of  God,  that,  "while 
mercy  should  be  exercised  in  this  way,  men  might 
stand  in  awe,  and  not  sin.  Our  Saviour,  when  going 
to  be  crucified,  said  to  the  women  that  followed  him 
weeping,  "  Daughters  of  Jerusalem,  weep  not  for 
me,  but  Aveep  for  yourselves,  and  for  your  children. — 
For  if  they  do  these  things  in  a  green  tree,  what  shall 
be  done  in  the  dry  ?"  Shall  we  then  be  so  wise  as  to 
draw^  from  it  the  contrary  conclusion  ;  that,  since  the 
green  tree  hath  been  so  terribly  burnt,  no  dr^^  tree 
has  any  thing  to  fear  !  That  since  the  just  one,  when 
voluntaiily  standing  in  the  place  of  sinners,  was  not 
spared,  the  unjust  may  be  unjust  still,  with  perfect 
aafctv  ! 


Ser.  IV.]  Dh'me 'Justice.  69 

3.  "There  is  no  reason  to  thinli  that  God  will  nev- 
er be  strict  to  punish  iniquity,  because  of  his  present 
forbearance  ;  nor  because  of  his  declared  readiness 
to  forgive. 

The  Lord  is  long-suifering  to  us-ward,  it  is  true  ; 
and  hence  sinners  may  be  apt  to  flatter  themselves 
with  hopes  of  final  impunity,  though  they  continue 
impenitent.  "  Because  sentence  against  an  evil 
work  is  not  executed  speedily,  therefore  the  heart 
of  the  sons  of  men  is  fully  set  in  them  to  do  evil." 
But  to  be  emboldened  to  sin,  by  God's  keeping  si^ 
lence,  is  as  hazardous,  as  it  is  abusive  and  ungrate- 
ful. Rom.  ii.  4,  5,  6,  "  Despisest  thou  the  riches 
of  his  goodness,  and  forbearance,  and  long-suffering  ; 
not  knowing  that  the  goodness  of  God  leadeth  tiiee 
to  repentance  :  Buit  after  thy  hardness  and  impeni- 
tent heart,  treasurest  up  unto  thyself  wrath  against 
tiie  day  of  wrath,  and  revelation  of  the  righteous 
judgment  of  God ;  ^\'ho  will  render  to  every  man 
according  to  his  deeds." 

As  to  God's  declared  readiness  to  forgive  ;  this  is 
only  on  certain  conditions.  "  Repent,  and  turn 
yourselves  from  all  your  transgressions  ;  so  iniquity 
shall  not  be  your  ruin.  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved."  But  without  re- 
pentance, and  faith  in  Christ,  it  is  as  expressly  declai-- 
ed,  there  is  no  remission  of  sins.  See  Psal.  Ixviii.  21, 
"  God  shall  wound  the  hec^d  of  his  enemies,  and  the 
hairy  scalp  of  such  an  one  as  goeth  on  still  in  his 
trespasses."  Heb.  ii.  2,  3,  "  For  if  the  word  spok- 
en by  angels  was  steadfast,  and  every  transgression 
and  disobedience  received  a  just  recompence  of  re- 
ward ;  hov/  shall  we  escape,  if  we  neglect  so  great 
salvation  ?"  And  chap.  x.  26,  27,  "  For  if  we  sin 
Avilfullv  after  we  have  received  the  kno^dedsre  of  the 
truth,  there  remaineth  no  more  sacrifice  for  sins  ; 
but  a  certaing  fearful  looking  for  of  judgment  and 
fiery  indignation,  which  shall  devour  the  adversa- 
ries." 


76  Dhine  Justice.  [Ser.  IV. 

By  way  of  inference  and  improvement ; 

1.  From  the  preceding  observations  on  this  sub- 
ject, it  appears,  that  vindictive  justice  is  an  amiable 
divine  attribute.  A  God  unjust  would  be  a  God 
unkind.  It  is  common  to  call  some  of  the  divine 
perfections  amiable,  and  others  awful :  as  if  those 
alone  deserved  our  love,  while  these  demanded  only 
our  fear.  But  rightly  understood,  they  are  all  amia- 
ble ;  they  are  all  awful :  amiable  to  saints,  and  aw- 
ful to  sinners.  On  the  cross  of  Christ  they  were  all 
harmoniously  displayed,  in  their  highest  glory. 
*'  Mercy  and  truth  there  met  together;  righteous- 
ness and  peace  kissed  each  other."  Indeed,  mercy, 
truth,  and  justice,  in  the  Supreme  Governor  of  the 
world,  it  is  evident,  are  equally  essential  paits  of 
universal  benevolence. 

2.  Hence  we  may  learn  how  to  account  for  it,  that 
punishing  justice  is  an  attribute  of  God  v/hich  man- 
kind do  not  naturally  love,  and  are  very  loath  to  be- 
lieve. It  must  be  owing  to  their  own  unrighteous- 
ness. 

But  all  men  profess  to  wish  for  just  earthly  rulers  : 
and  such  a  character  as  that  of  Job  in  the  days  of  his 
power,  who  delivered  the  poor  that  cried,  the  fath- 
erless, and  him  that  had  none  to  help  him  :  who  put 
on  righteousness,  and  it  clothed  him  ;  whose  judg- 
ment was  a  robe  and  a  diadem  :  who  searched  out 
the  cause  which  he  knew  not ;  and  broke  the  jaws  of 
the  wicked,  and  plucked  the  spoil  out  of  his  teeth — 
Such  a  character,  v.'hen  found  in  remote  history,  is 
universally  admired.  How  then  does  it  come  to  pass, 
that  so  many  would  fain  believe  the  Supreme  Ruler 
over  all  to  be  of  a  quite  opposite  character  ? 

This  inconsistency,  I  think,  is  thus  to  be  account- 
ed for.  Every  man's  conscience  is  on  the  side  of 
justice ;  but  every  man  is  not  upright  in  heart. 
Hence  thoua:h  a  iust  judffe,  when  far  enoug-h  off,  v.'ill 


Ser.  IV.]  Bimne  Justice.  71 

be  admired  by  all ;  yet,  when  too  near,  and  consider* 
ed  as  one  with  whom  %ve  have  to  do,  many  want  to 
have  him  a  greater  friend  to  liberty.  All  wish  to 
have  strict  justice  done,  in  punishing  their  enemies, 
and  the  enemies  of  those  for  whom  they  have  a  partic- 
ular friendship  :  but  one  that  will  punish  them,  or 
their  friends,  whenever  they  do  amiss,  is  a  character 
which  the  most  cannot  bear.  Hence,  though  a  God 
partially  righteous,  like  themselves,  would  be  very 
agreeable,  yet  not  one  altogether  just.  "  He  that  is 
upright  in  the  way,"  Solomon  says,  "  is  abomination 
to  the  wicked."  And  if  this  be  a  true  proverb,  we 
need  not  wonder  that  a  fallen  wicked  M^orld  would 
not  have  the  Judge  of  all  the  earth  al^^'a}^s  do  right. 

3.  From  the  things  which  have  been  said,  it  may  be 
seen,  why  the  christian  religion  does  not  allow  of  per- 
sonal revenge,  or  of  recompensing  evil  for  evil. 

It  is  not  because  making  men  suffer  for  their 
crimes  is  a  thing  wrong  in  itself ;  provided  it  be 
done  by  proper  authority,  in  due  proportion,  and  for 
necessary  good  purposes. 

But  it  is  because  bearing  a  gi'udge,  or  harboring 
malicious  revenge,  is  never  right.  This  is  incon- 
sistent with  being  the  followers  of  Cliiist,  who  pray- 
ed for  his  murderers  on  his  cross  ;  and  inconsistent 
with  being  tlie  children  of  God,  who  is  good  unto  all. 
It  is  because  men  are  neitlier  competent  nor  impai'- 
tial  judges,  of  the  recompence  due  for  supposed  inju- 
ries done  them.  We  know  not  the  hearts  of  men  ; 
nor  their  words  and  actions,  very  often,  except  by 
uncertain  information  :  and  in  our  own  case,  when 
injured  or  aifronted,  we  are  exceedingly  liable  to 
misjudge,  through  selfishness  and  passion.  Were  ev- 
ery man  to  avenge  himself  for  Avrongs  received,  ac- 
cording to  his  own  ideas  and  feelings,  very  wild  work 
would  be  made  in  the  execution  of  distributive  jus- 
tice. Lastly,  we  are  forbidden  this,  because  there  is 
no  occasion  for  avenging  ourselves  ^^  itii  our  own 


72  Uhine  Justice.  [Ser^  IV* 

hands.  Recourse  may  commonly  be  had  to  earthly 
tribunals,  which  are  more  impartial :  and  if  evil  doers 
escape  punishment  from  men,  except  they  repent, 
there  is  no  way  for  them  to  escape  the  righteous  judg- 
ment of  God.  Sooner  or  later,  all  who  commit  in- 
iquity, will  be  made  to  know  that  it  is  an  evil  and 
bitter  thing.  Instead  therefore  of  wishing  to  do 
men  any  evil,  v/hatever  they  may  have  done  to  us ; 
we  ought  rather  to  pray  for  them,  that  by  experien- 
cing only  the  necessary  bitterness  of  repentance,  they 
may  escape  the  more  terrible  pains  of  eternal  pun- 
ishment. 

4.  We  should  make  it  our  chief  care  and  concern, 
v/hile  'we  judge  and  condemn  others,  that  we  our- 
selves do  not  fail  under  the  righteous  judgment  of 
God.  Let  all  be  warned  to  flee  from  the  wrath  to . 
come  ;  and  not  to  flatter  themselves  that  they  shall 
have  peace,  though  they  walk  in  the  way  of  their 
hearts,  and  in  the  sight  of  their  eyes.  If  the  Bible 
be  true,  ail  such  hopes  are  certainly  vain.  "  For," 
it  is  written,  "  the  Lord  shall  rise  up  as  in  mount 
Perazim,  he  shall  be  v/roth  as  in  the  valley  of  Gib- 
eon,  that  he  may  do  his  work,  his  strange  >vork  ;  and 
bring  to  pass  his  act,  his  strange  act.  Nom^,  there- 
fore, be  ye  not  mockers,  lest  your  bands  be  made 
strong."  Let  sinners  be  exhorted,  as  the  only  way 
of  safety,  to  flee  for  refuge,  and  lay  liold  upon  the 
hope  set  before  us  in  the  gospel.  To  repent,  in 
tiiis  only  space  of  repentance,  and  pray  to  God  for 
pardoning  mercy,  through  the  blood  of  Jesus  Chiist 
his  Son,  which '  cleanseth  from  all  sin.  "  Seek  ye 
the  Lord,  vvhile  he  may  be  found ;  call  ye  upon  him 
while  he  is  near." 


SERMON  V. 


ON   THE   IMMUTABILITY   OF   GOD. 


JOB  XXIII.    13. 


Sut  he  is  in  one  mind^  and  who   can  /-urn  him  ?  and  what  his 
soul  desireih,  even  tliat  he  doeth. 


L 


_N  this  chapter,  Job  expresses  his  grief  and 
vexation  of  spirit,  in  a  very  moving  and  pathetic  man- 
ner. See  ver.  2,  "  Even  to-day  is  my  complaint 
bitter  :  my  stroke  is  heavier  than  my  groaning." 
And  if  we  duly  consider  all  the  circumstances  of  his 
unhappy  situation  at  this  time,  we  shall  not  wonder 
that  he  was  ready  to  sink  in  despondency,  or  that  die 
patientest  man  should  be  brought  at  last  thus  bitterh^ 
to  complain.  For,  under  hi,s  complicated  strokes  of 
adversity,  from  the  immediate  hand  of  Godj  or  from 
the  permitted  malignant  agency  of  the  grand  adversary 
— under  the  sudden  loss  of  all  his  substance,  and  of 
all  his  chikben,  and  the  most  distressing  bodily  pains, 
from  the  crown  of  his  head  to  tlie  soles  of  his  feet; 
he  not  only  had  no  one  on  earth  to  console  him,  but 
not  one,  it  seems,  but  what  was  against  him,  and 
ready  to  add  to  his  alBiction.  His  wife  appeared 
rather  to  upbraid  and  insult  him  ;  saying,  "  Dost 
tliou  still  retain  thine  integrity  ?  curse  God,  and 
die. ' '     His  three  greatest  and  best  friends,  who  came 

K 


74  The  Immutability  of  God,         [Ser.  V, 

from  afar  on  this  melancholy  occasion,  on  purpose  to 
condole  with  him ;  though  wise  and  good  men,  yet 
from  a  common  mistake  concerning  the  ways  of 
Providence,  they  proved,  as  he  calls  them,  misera- 
ble comforters.  Supposing  that  men  Avere  always 
dealt  with  in  this  world,  very  much  according  to  their 
moral  characters,  they  concluded  that  Job  niust  have 
been  an  extremely  wicked  man,  notwithstanding  his 
former  reputation  for  piety  and  virtue,  or  he  would 
not  have  been  visited  with  such  singulai'  divine  judg- 
ments. And  hence  they  exerted  all  their  powers  of 
argumentation  and  rhetoric,  to  bring  him  to  a  confes- 
sion of  gross  hypocrisy. 

Now,  in  such  a  state  of  complicated  troubles,  when 
all  other  sources  of  consolation  'vvere  shut  up,  how 
natural  and  necessary  is  it  for  a  good  man  to  refer  his 
cause  to  God,  and  seek  help  and  support  from  him  ? 
But  even  this  last  resource  of  a  suffering  saint,  seems 
no\\T  to  have  been  denied  to  Job  :  for  he  says,  ver.  3 
and  4,  "  Oh,  that  I  knew  where  I  might  find  him  ! 
that  I  might  come  even  to  his  seat !  I  would  order 
my  cause  before  him,  and  fill  my  mouth  with  ai'gu- 
ments."  And  ver.  8,  9,  "  Behold,  I  go  forward, 
but  he  is  not  there  ;  and  backward,  but  I  cannot  per- 
ceive him  :  on  the  left  hand,  where  he  doth  work,  but 
I  cannot  behold  him  :  he  hideth  himself  on  the  right 
hand,  that  I  cannot  see  him."  Job  wanted  to  reason 
with  God,  one  would  suppose  from  these  complaints, 
not  being  able  to  comprehend  the  goodness,  or  per- 
haps the  righteousness,  of  these  his  present  strange, 
dispensations. 

In  this  view  of  the  foregoing  words,  our  text  may 
be  considered  as  Job's  recollection  of  himself,  and 
calling  to  mind  the  foll}^  of  expostulating  with  the 
Most  High,  respecting  Avhat  he  had  done,  or  of 
thinking  to  alter  his  ]5urposes  in  regard  to  what  he 
was  about  to  do.  "  But  he  is  in  one  mind,  and  who 
can  turn  him  ?  and  what  his  soul  desireth,  even  that 
he  doeth." 


Ser.  v.]         The  Immutability  of  God.  7$ 

The  meaning  of  the  Avords  is  plain  and  easy  to  be 
iinderstood  :  namely,  that  God  is  unalterable  in  his 
determinations.  That  he  never  changes  his  comisels  ; 
and  that  no  one  can  move  him  to  alter  his  mind  in 
any  instance.  That  M-hat  he  once  designs,  he  alw  ays 
does,  let  what  arguments  or  entreaties  will  be  used, 
to  persuade  him  to  the  contrary. 

And  as  the  meaning  of  Job  is  very  obvious,  so  the 
sentiment  he  here  expresses  is  very  evidently  true. 
For, 

1.  Such  unchangeableness  is  often  ascribed  to 
God,  and  claimed  by  him,  in  the  holy  scriptures. 
See  Psal.  xxxiii.  11,  "  The  counsel  of  the  Lord 
standeth  for  ever ;  the  thoughts  of  his  heart  to  all  gen- 
erations." Isa.  xlvi.  9,  10,  "I  am  God,  and  there 
is  none  else  ;  I  am  God,  and  there  is  none  like  me  ; 
declaring  the  end  from  the  beginning,  and  from  an- 
cient times  the  things  that  are  not  yet  done  ;  saying, 
My  counsel  shall  stand,  and  I  will  do  all  my  pleas- 
ure." Mai.  iii.  6,  "  I  am  the  Lord,  I  change  not; 
therefore  ye  sons  of  Jacob  are  not  consumed."  And 
James  i.  17,  "  Every  good  gift,  and  every  perfect 
gift  is  from  above,  and  cometh  down  from  the  Father 
of  lights,  with  whom  is  no  variableness,  neither  shad- 
ow of  turning. 

2.  Such  immutability  iii  God,  may  certainly  be 
concluded  from  his  other  perfections — his  infinite 
power,  knowledge,  and  goodness. 

To  be  fickle  and  given  to  change,  is  ever  consid- 
ered as  an  imperfection  in  a  man ;  surely  then  no- 
thing like  this  ought  to  be  supposed  in  the  all-perfect 
God.  The  wisest  and  most  steady  men  do  indeed 
often  alter  their  minds  ;  and  it  is  often  wise  and  ne- 
cessary for  them  to  do  so.  They  cannot  always  fore- 
see ho\v  things  will  turn  out,  or  what  incidents  may 
hiippen.     Objections  to  their  plans,  unthought  of  at 


.4 


76  The  Immutability  of  God.         [Ser.  V. 

first,  frequently  arise  in  the  prosecution  of  them,  or 
occur  to  their  thoughts  on  more  mature  consideration. 
Men  are  sometimes  obliged  to  desist  from  their  de- 
signs because  of  the  opposition  they  meet  with  from 
some,  or  the  failure  of  others  on  whom  they  depend- 
ed for  help.  They  are  sometimes  induced  to  alter 
their  purposes  by  convincing  arguments  suggested  to 
them  ;  and  sometimes,  when  not  convinced  it  is  best, 
are  overcome  by  the  eai'nest  entreaty  of  friends, 
whom  they  cannot  bear  to  disoblige.  But  to  a 
Being  who  is  infinite  in  power  and  knov.ledge, 
and  in  every  moral  perfection,  no  such  causes  of  al- 
teration are  possible.  "  Known  unto  God  are  dl  his 
works,"  and  every  thought  relative  to  them,  "  from 
the  beginning  of  the  world."  No  new  consideration 
can  occur,  or  be  suggested  to  him,  as  a  reason  for 
changing  his  mind  ;  nor  will  he  ever  be  over-persuad- 
ed to  alter  any  purpose  of  his  heart  without  reason  ; 
and  none  can  stay  his  hand. 

Thus  indisputably  evident  is  it,  both  from  particu- 
lar texts  of  scripture,  and  from  the  other  revealed 
attributes  of  God,  that  he  is  in  one  mind,  and  none 
can  turn  him.  Nevertheless,  there  are  objections 
against  this  doctrine,  or  apparent  diiUculties  relating 
to  it,  which  deserve  som^e  attention. 

1.  Several  texts  will  readily  occur,  which  appear 
to  assert  the  contrary.  We  are  told.  Gen.  vi.  6,  "It 
repented  the  Lord  that  he  had  made  man  on  the  earth, 
and  it  grieved  him  at  his  heart."  It  is  said  concern- 
ins:  his  people,  Psal.  cvi.  44,  45,  "  He  regarded  their 
affliction,  when  he  heai'd  their  cry  :  and  he  remem- 
bered for  them  his  covenant,  and  repented,  according 
to  the  multitude  of  his  mercies."  And  in  Jer.  xviii. 
7,  8,  God  says,  "  At  what  instant  I  shall  speak  cdn- 
cerning  a  nation,  and  concerning  a  kingdomx,  to  pluck 
up,  and  to  pull  down,  and  to  destroy  it :  If  that  na- 
tion against  whom  I  ha'>'e  pronounced,  turn  from  their 


Ser.  v.]         The  Immutability  of  God.  77 

evil,   I  Avill  repent  of  the  evil  that  I  tliought  to  do 
unto  them." 

These  texts,  and  some  others,  seem  to  imply, 
that  God  is  not  ahva)  s  in  one  mind  ;  but  is  turned 
from  his  purposes,  or  made  to  regret  having  execu- 
ted them,  sometimes  by  the  wickedness,  and  some- 
times by  the  repentance  and  prayers  of  his  creatures. 
But  it  is  very  certain  that  all  such  texts  are  to  be 
understood  only  as  figurative  representations,  accom- 
modated to  our  thoughts  and  ways  ;  or  as  speaking 
after  the  manner  of  men.  We  also  read  of  the  arnii 
of  the  Lord,  and  of  his  hand  and  eyes  ;  yet  no 
one,  unless  grossly  ignorant,  will  suppose  that  God, 
v/ho  is  a  spirit,  has  actually  such  bodily  organs  as 
these.  The  eyes  of  the  Lord  are  his  understanding; 
his  hand  or  arm,  denotes  his  power  :  And,  in  like 
manner,  he  is  said  to  repent,  ^vhen  he  alters  his  treat- 
ment of  creatures  from  what  it  had  been,  or  seemed 
about  to  be.  W^hen  he  destroys  Vvhat  he  had  crea- 
ted, or  spares  those  w^hom  he  had  threatened  to  de- 
stroy. In  these  cases,  however,  the  alteration  is  in 
them,  and  not  at  all  in  him  :  and  all  these  variations 
in  his  ways,  he  foresaw,  and  fully  determined,  from 
all  eternity.     But, 

2.  Some  may  reject  this  doctrine,  and  others  mis- 
improve  it,  as  though  the  inevitable  consequence  of 
it  were,  that  ail  supplications  and  intercessions  to 
God,  can  avail  nothing.  If  he  will  do  just  as  he 
sees  fit  after  all,  and  just  as  he  had  eternally  fore-or- 
dained— if  he  be  so  in  one  mind  that  nothing  can 
turn  him,  it  may  be  said.  Why  should  we  call  upon 
him  ?  "  and  what  profit  should  \\&  have  if  we  pra\" 
unto  him  ?" 

To  this  it  ma}'  be  answered, 

i.  That  whatever  dirBcuity  there  may  be  in  re- 
conciling the  efficacy  of  prayer,  with  the  immutabii- 


73  The  Immutability  of  God.         "[Ser.  V. 

ity  of  God,  yet  both  must  be  believed,  if  we  believe 
the  scriptures  :  and  we  must  impute  the  seeming 
inconsistency  between  them,  to  their  being  matters 
too  high  for  our  comprehension.  That  with  God 
there  is  no  shadow  of  turning,  we  are  expressly  as- 
sured in  his  word,  and  must  necessarily  conclude 
from  his  other  perfections.  But  we  are  also  abun- 
dantly taught  that  he  heareth  prayer,  and  is  a  reward- 
er  of  them  that  diligently  seek  him.  It  is  written, 
"  He  will  regard  the  prayer  of  the  destitute,  and  not 
despise  their  prayer,"  It  is  written,  "  I  said  not 
unto  the  seed  of  Jacob,  Seek' ye  me  in  vain."  It 
is  written,  "  The  effectual  fervent  prayer  of  a  right- 
eous man  availeth  much."  And  our  gi'eat  Teacher 
hath  told  us  ;  "  Ask,  and  it  shall  be  given  you  ; 
seek,  and  ye  shall  find  ;  knock,  and  it  shall  be  open- 
ed unto  you." 

There  are  also  many  examples  of  the  wonderful 
efficacy  of  prayer,  recorded  in  the  holy  scriptures, 
for  our  encouragement  to  this  duty.  We  have  the 
instance  of  Jacob's  wrestling  in  prayer  until  the 
breaking  of  the  day  ;  to  M'hom  it  was  said,  "  Thy 
name  shall  be  called  Israel  ;  for  as  a  prince  hast 
thou  power  with  God,  and  hiist  prevailed."  We 
have  repeated  instances  of  tlie  prevalence  of  the  fer- 
vent intercession  of  Moses,  for  averting  tlie  threat- 
ened vengeance  of  God,  and  the  utter  destruction  of 
his  people  in  the  ^vilderness.  We  have  the  instance 
of  the  Ninevites :  when  Jonah,  by  express  divine 
command,  had  made  a  solemn  public  proclamation  ; 
"  Yet  forty  days,  and  Nine vah  shall  be  overtlirown : " 
Nevertheless,  on  their  fasting,  and  crying  mightily 
unto  God,  we  are  told,  "  God  repented  of  the  evil 
that  he  had  said  he  would  do  unto  them  ;  and  he  did 
it  not." 

From  these  declarations  and  examples,  it  is  cer- 
tain,  if  the  Bible  be  true,  that  prayer  is  not  a  vain 
tiling ;  however  hard  it  mrfy  be  to  conceive  how  it 
can  be  of  any  avail,  if  God  changeth  not,  and  is  not 
to  be  turned. 


Ser.  v.]         The  Immutability  of  God,  79 

2.  It  may  be  observed,  that  there  is  no  more  dif- 
ficuhy  in  this,  than  there  is  in  reconciUng  God's 
decrees,  or  even  his  fore-knowledge,  of  whatsoever 
comes  to  pass,  with  its  being  of  the  least  avail  to- 
use  any  means  for  the  preservation  of  our  lives,  for 
the  recovery  of  bodily  health,  or  for  procuring  our 
daily  bread.     But,. 

3.  In  every  case,  the  true  solution  is,  that  God 
hath  decreed  the  means,  as  well  as  the  end  ;  or  that, 
though  he  hath  determined  whatever  he  will  do,  and 
never  alters  his  mind,  yet  he  hath  determined  to  do 
things  in  a  certain  way,  and  in  no  other.  Some 
things  indeed,  God  determined  from  eternity,  to 
bring  to  pass  m  ithout  means  ;  and  these  he  thus 
brings  to  pass.  But  concerning  those  events  which 
he  determined  to  effect  by  the  use  of  means,  it  is 
not  true  that  they  would  come  to  pass  at  all,  if  the 
appointed  means  were  not  used.  What  God  hath 
thus  joined  together,  cannot  be  put  asunder.  To 
suppose  that  things  which  he  designed  to  do  by 
certain  means,  he  afterwards  should  accomplish 
witliout  the  use  of  those  means,  is  to  suppose  him 
mutable.  It  is  to  suppose  an  alteration  in  the  Di- 
vine Mind.  If  God  be  unchangeable,  he  will  do 
every  thing  in  the  very  way  he  hath  purposed,  and 
in  no  other  way. 

Respecting  pra3^er,  in  particular,  the  subject  now 
under  consideration  ;  some  mercies,  God,  from  eter- 
nity, determined  to  bestow  without  being  sought 
unto  for  them  :  for  instance,  giving  m.en  capacities 
and  a  disposition  to  seek  and  serve  liim.  In  regard 
to  these,  he  is  found  of  them  that  sought  him  not ; 
and  hath  mercy  on  whom  he  will  haA^e  mercy.  But 
there  are  other  blessings,  which  though  he  hath  deter- 
mined to  grant,  yet  he  hath  as  absolutely  determined 
to  be  sought  unto  for  them  first ;  and  to  bestow  them 
only  in  answer  to  prayer.  This  is  the  case  a\  ith 
respect  to  the  pardon  of  transgi'essors,  and  giving 


so  The  'Immutahility  of  God.         [Ser.  V. 

them  a  covenant  title  to  eternal  life.  And  this  is 
the  case  respecting  many  temporal  deliverances  and 
salvations.  When  God  hath  determined  to  deliver 
a  sinful  people  from  threatened  judgments,  he  will 
deliver  them  ;  but  he  will  yet,  for  all  this,  be  inquir- 
ed of  to  do  it  for  them*  He  will  first  cause  them 
to  repent,  and  accept  the  punishment  of  their  iniqui- 
ties. He  will  take  away  the  stony  heait  out  of  their 
flesh,  and  give  them  a  heail  of  flesh — a  feeling,  sen- 
sible heart ;  a  heart  to  mourn  for  their  sins  M'ith 
godly  sorrow,  and  to  seek  unto  him,  in  a  humble, 
penitent  manner.  And  in  this  way  only,  will  he 
restore  them  to  his  favor,  plant  them,  and  cause  them 
to  flourish.  But  when  he  hath  determined  to  de- 
stroy a  guilty  natioUj  though  Noah,  Daniel  and  Job 
were  in  it,  and  interceded  niglit  and  day  for  it,  their 
intercessions  could  be  of  no  avail.  Some  favors 
God  will  confer  upon  persons  at  the  request  of  others 
merely  ;  odier  things  he  w  ill  not  bestow  on  any  until 
they  seek  to  him  themselves.  Some  blessings  may 
always  be  obtained,  if  we  ask  aright  for  them  ;  as 
pardoning  mercy,  justifying  grace,  and  progressive 
sanctification  :  in  other  cases  God  will  sometimes 
grant  the  particular  requests  of  his  children  ;  and 
sometimes  will  refuse  them  in  mercy.  But  all  these 
diversities  of  operation,  and  the  real  eflicacy  of  the 
})rayer  of  faith,  are  fully  reconcilable  \vith  the  eternal 
uochangeableness  of  His  purpose,  who  worketh  all 
things  after  the  counsel  of  his  own  will. 

I  shall  now  conclude  with  a  few  reflections,  aris- 
ing from  what  has  been  said  upon  this  subject. 

1.  We  mav  hence  see  that  the  immutability  of 
God  is  a  glorious  attribute.  That  His  being  so  in 
one  mind  that  none  can  turn  him,  instead  of  afford- 
ing any  cause  of  complaint  or  uneasiness,  is  matter 
of  the  highest  joy  and  rcjoicvng.  We  have  seen 
that  this  is  necessarily  the  consequence  of  his  infin- 


Ser.  v.]         The  Immutability  of  God.  81 

ite  wisdom,  power  and  g-oodiiess ;  and  that  it  is  not 
inconsistent  with  his  hearing  prayer,  or  being  easy 
to  be  entreated  :  and  it  is  evideiitly  necessary  to  be 
believed,  as  the  ground  of  trust  and  confidence  in 
him.  Could  he  be  persuaded  to  alter  his  eternal 
plan,  or  any  part  of  it,  by  our  arguments  or  entrea- 
ties, not  his  wisdom  and  power,  but  the  weakness 
and  folly  of  partial,  ignorant  creatures,  would  gov- 
ern the  world.  In  one  whose  understanding  can 
never  err,  and  who  is  always  disposed  to  do  what  is 
best,  immoveable  fixedness  in  his  own  opinion  and 
intention,  is  certainly  to  be  rejoiced  in  and  adored. 
Hence  Moses  says,  "  Because  I  will  publish  the 
name  of  the  Lord,  ascribe  ye  greatness  to  our  God  : 
He  is  the  Rock,  his  work  is  perfect— just  and 
right  is  he."  David  also  says,  "Who  is  a  God, 
save  the  Lord  ?  or  who  is  a  rock  save  our  God." 
And  again,  "  Of  old  hast  thou  laid  the  foundation  of 
the  earth,  and  the  heavens  are  the  work  of  thy  hands. 
They  shall  perish,  but  thou  shalt  endure  ;  yea,  all 
of  them  shall  wax  old  like  a  garment  ;  as  a  vesture 
shalt  thou  change  them,  and  Qiey  shall  be  changed, 
but  thou  art  the  same,'''' 

2.  We  may  learn  from  this  subject,  the  unreason- 
ableness and  danger  of  that  power  for  which  some 
contend,  as  essential  to  the  freedom  of  a  moral  agent : 
— a  power  to  ^vill  and  act  this  way  or  that,  in  all 
cases  ;  contrary  to  one's  own  disposition,  as  well  as 
according  to  it.  The  Almighty  himself  has  not 
this  power  :  if  he  had,  what  Rock — what  immovea- 
ble, basis- — what  firm  foundation  would  there  be  in 
the  universe,  on  which  the  mind  of  a  good  man  could 
be  stayed,  and  kept  in  perfect  peace  !  The  want  of 
such  a  power  as  this,  is  implied  in  that  immutability 
of  the  Supreme  Being,  which  is  essential  to  be  be- 
lieved, as  the  ground  of  all  trust  and  confidence  in 
him.  Were  it  possible  for  God  to  lie,  or  to  act 
unwisely,    imjustlv,    or   unmercifully  ;   or   were    it 

L 


82  The  Immutability  of  God.         [Ser.  V; 

possible  for  him  to  change  his  own  nature ;  or  tc> 
will  and  do,  in  all  cases,  contrary  to  his  own  mind, 
he  could  not  be  relied  upon,  any  more  than  the  chang- 
ing wind,  or  the  fluctuating  ocean.  And  must  man 
have  more  power  than  God  Almighty,  or  else  he 
cannot  be  a  free  agent  !  Nothing  can  be  more  palpa- 
bly absurd,  than  to  think  it  a  desirable  power,  and  a 
great  privilege,  to  be  able  to  will  and  act  without  all 
motive  or  reason,  and  contrary  to  one's  own  inclina- 
tion. 

3.  What  has  been  said  may  be  of  service  for  the 
correction  of  some  errors,  which  are  probably  com- 
mon, respecting  the  design  and  usefulness  of  prayer. 
The  end  of  our  being  required  to  offer  up  supplica- 
tions and  intercessions  to  God,  cannot  be  to  inform 
him  of  our  v/ants,  or  to  move  his  pity,  or  to  make 
any  alteration-  in  his  purposes.  We  are  not  to  con- 
ceive of  Him,  as  being  altogether  like  ourselves,  or 
our  feliovr-men.  In  petitioning  to  earthly  rulers  for 
justice,  or  to  the  rich  for  mercy,  and  filling  om*  mouth 
with  ai-guments,  we  may  hope  to  convince  them  of 
tlie  equitabieness  of  our  cause,  or  to  make  them  ac- 
quainted with  our  necessities,  or  to  move  their  com- 
passion :  but  none  of  these  effects  can  reasonably  be 
expected,  from  the  mt3st  melting  entreaties,  or  the 
most  clear  and  ample  representations,  to  the  omnis- 
cient, immutable  Jehovah — the  God  of  all  grace. 
"  He  knows  M  hat  things  we  have  need  of  before  we 
ask  him  ;  his  mercy  is  self- moved,  and  he  is  ever  in 
one  mind." 

But,  though  informing,  moving,  or  turning  Him, 
ought  not  to  be  thought  of  as  the  end  of  prayer  to 
God  ;  yet  there  are  purposes  to  be  answered  by  it, 
which  render  it  our  reasonable  service.  It  is  design- 
ed to  alter  us  ;  to  make  us  more  sensible  of  our  de- 
pendance  and  so  prepare  us  for  mercies  ;  and  also 
to  give  glory  to  the  Father  of  lights,  as  the  giver  of 
csdiy  good  and  perfect  gift.     This  last  end,  at  least. 


Ser.  V."]         The  Immutability  of  God.  8S 

may  be  subserved  by  intercessions  for  others,  as  well 
as  by  supplications  for  ourselves.  And  for  all  these 
reasons,  prayer  is  not  a  vain  thing  :  it  is  our  life  ; 
and  by  this  shall  we  escape  eternal  death.  "  For," 
says  the  apostle,  "  the  same  Lord  over  all  is  rich  un- 
to all  that  call  upon  him :  for  whosoever  shall  call 
upon  the  name  of  the  Lord  shall  be  saved." 

4.  From  this  subject  it  may  be  seen,  that  it  is  our 
highest  wisdom,  as  well  as  most  indispensible  duty, 
in  our  wills,  desires  and  prayers,  to  be  resigned  to 
t4ie  unalterable  will,  and  the  unerring  counsel  of  the 
only  wise  God.  He  certainly  knows,  and  we  know- 
not,  what  is  best.  His  designs  are  always  right,  and 
universally  good  :  our  wishes  are  often  pai'tial,  self- 
ish, and  ^\Tong.  Had  we  our  requests  in  all  cases, 
leanness  might  be  sent  into  our  souls  ;  it  might  be 
ruinous  to  ourselves,  as  well  as  hurtful  to  the  uni- 
verse. Unreserved  submission,  certainly  becomes 
all  creatures,  to  infinite  wisdom.  We  should  pray 
for  what  appears  desirable  to  us,  provided  only  it 
seem  good  in  the  sight  of  God.  Indeed,  in  regard 
to  things  expressly  revealed  to  be  the  Divine  v.  ill, 
there  is  no  room  for  $iich  a  proviso  or  submission. 
In  our  desires  and  prayers  for  saving  grace — for  per- 
sonal holiness,  and  heavenly  happiness,  we  need  not 
express  a  willingness  to  be  denied,  if  it  be  the  will  of 
God  ;  because  we  know  it  is  not.  We  know  that 
they  who  hunger  and  thirst  after  righteousness,  shall 
be  filled  :  and  that  to  the  poor  in  spirit,  it  is  the  Fa- 
ther's good  pleasure  to  giA^e  the  kingdom  of  heaven. 
When,  therefore,  we  have  this  spirit,  and  sincerely 
desire  these  blessings,  we  may  ask  for  them  witliout 
reserve. 

But  in  regard  to  temporal  comforts,  or  being  saved 
from  temporal  evils — in  regard  to  all  things  about 
which  the  purpose  of  God  is  not  revealed,  submis- 
sion to  his  unknown  will  ever  become  us.  This  is 
what  reason  dictates ;    and  this  is  w^hat  scripture 


84  The  Immutahility  of  God.         [Ser.  V. 

cojistaiitiy  inculcates.  Many  are  the  precepts  enjoin- 
ing' this,  and  many  the  examples  by  which  it  is  en- 
fprced.  Not  to  multiply  texts,  on  a  point  so  abund- 
antly taught,  and  so  self-evident,  I  Avill  only  observe, 
that  our  Saviour  directed  his  disciples,  before  they 
petitioned  for  daily  bread,  to  pray  that  the  will  of 
God  might  be  done.  And  that,  when  he  himself 
was  in  the  bitterest  agony,  and  pra3^ed  most  earnestly 
for  relief,  yet  he  was  all  resignation.  "  Father," 
says  he,  "  if  thou  be  willing,  remove  this  cup  from 
me  :  nevertheless,  not  as  I  will,  but  as  thou  wilt." 
Let  us  bear  in  remembrance  this  spirit  of  our  suf- 
fering Saviour  ;  and  may  the  same  mind  be  in  us, 
which  was  in  Him.     Amen. 


,« 


La'jxyvi 


SERMON  VI. 


ON   THE  ALL-GOVERNING   PROVIDENCE   OP   GOD- 


■m  !■  1)1  ^^.aatVHVt^m 


ISAIAH  XLV.  7. 


I  form  the  Ught^  and  create  darkness  ;  I  make  peace  ^  and  create 
evil.     I  the  Lord  do  all  these  things. 


Wi 


E  are  apt  to  be  forgetful  of  our  entire 
dependance  upon  God,  and  not  to  have  a  proper  sense 
of  the  operation  of  his  hand,  either  in  the  good  things 
we  enjoy,  or  in  the  evils  we  suffer.  In  the  day  of 
prosperity  we  rejoice  ;  but  are  not  often  duly  thank- 
ful to  the  great  Author  of  all  our  blessings.  In  the 
day  of  adversity  we  are  grieved  ;  but  seldom  consid- 
er, as  ^VQ  ought,  that  the  calamities  which  have  befal- 
len us  are  frowns  of  heaven.  The  best,  need 
frequently  to  be  reminded  of  these  things  ;  though 
they  know  them,  and  are  well  established  in  the  truth 
of  them. 

But  I  have  something  further  in  view  at  present, 
tlian  merely  stirring  up  your  minds  by  way  of  fc- 
membrance.  It  is  difficult  to  know  what  ought  to 
be  believed  concerning  the  divine  agency,  in  many 
things  that  are  done  and  suffered  under  the  sun. 
There  ma)^  be  danger  of  erring  on  either  hand  :  of 
ascribing  to  the  holy  Governor  of  the  imiverse  what 
would  be  a  dishonorable  imputation  ;  as  A\'ell  as  of 


86  God^s  iinhersal  Providence.     [Ser.  VI, 

not  giving  him  the  glory  which  is  indeed  due  to  his 
name,  as  the  Creator  and  Lord  of  dl. 

"  Whence  comes  evii  .^"  is  a  question  which  has 
exceedingly  puzzled  wise  men,  in  former  ages  of 
the  world.  That  a  being  of  perfect  holiness,  should 
be  the  author  of  sin  ;  or  that  a  being  of  infinite 
goodness  should  be  the  original  introducer  of  mise- 
ry, seems  absurd  to  suppose.  And  yet,  that  any 
thing  should  come  into  existence,  without  an  un- 
created first  cause,  appears  equally  impossible. 

From  this  dilemma,  some  of  tlie  ancient  philoso- 
phers, who  had  only  the  light  of  nature,  were  led  to 
believe  that  there  must  be  two  eternal  beings,  of 
equal  pov/er,  and  of  directly  opposite  dispositions  : 
One  the  author  of  all  good  ;  the  other  the  author  of  all 
evil.  Had  they  attended  more  fully  to  the  matter, 
they  might  have  seen,  one  would  think,  that  tlie  hy- 
pothesis of  two  necessarily  existent,  uncontrolable, 
contending  beings,  was  as  great  an  absurdity  as  any 
which  it  could  be  invented  to  avoid. 

But,  whatever  might  have  been  discovered  by  mere 
human  reason,  this,  certainly,  is  a  supposition  which 
revelation  utterly  rejects.  The  God  of  the  Bible  is 
One,  M^io  alone  inhabiteth  eternity.  The  blessed 
and  only  Potentate — whose  hand  none  can  stay— 
whose  counsel  shall  stand — who  doeth,  in  heaven  and 
earth,  and  in  all  deep  places,  whatsoever  He  pleas- 
eth.  This  glory  is  often  given  him  by  inspired  holy 
men.;  and  this  he  claims  to  himself  in  many  places 
of  scripture,  and  very  emphatically  in  the  words 
chosen  for  our  present  subject. 

These  words  are  part  of  a  prophecy  concerning 
the  great  conqueror  of  the  Assyrian  empire,  and 
deliverer  of  Israel  out  of  captivity  in  Babylon  ;  ad- 
dressed to  him  by  name,  two  hundred  years  before 
he  was  born.  See  ver.  1,  of  this  chapter  :  "  Thus 
saith  the  Lord  to  his  anointed,  to  Cyrus,  whose  right 
hand  I  have  ho' den,  to  subdue  nations  before  him." 
And  from  ver.  4th  to  the  text.     "  For  Jacob  my 


Ser.  VLJ     God's  imher'sal  Providence.  87 

servant's  sake,  and  Israel  mine  elect,  I  have  even 
called  thee  by  thy  name  :  I  have  sumamed  thee, 
though  thou  hast  not  known  me.  I  am  the  Lord, 
and  there  is  none  else,  there  is  no  God  besides  me  : 
I  girded  thee,  though  thou  h^st  not  known  me  ;  that 
they  may  know  from  the  rising  of  the  sim,  and 
from  the  west,  that  there  is  none  besides  me  :  I  am 
the  Lord,  and  there  is  none  else.  I  form  the  lights'* 
&c. 

For  the  illustration  of  this  text,  I  shall  eiideavor  to 
show. 

I.  What  the  things  are  in  their  proper  extent,  of 
which  God  here  claims  to  be,  in  some  sense,  the  au- 
thor, or  cause.     And, 

IL  How  it  is  to  be  understood,  that  He/orms,  cre- 
ates,  makes,  and  does,  all  these  things. 

,  By  light  and  darkness,  peace  and  evil,  must  be 
here  meant,  I  conceive,  whatsoever  comes  to  pass. 

The  word  light,  literally  taken,  signifies  that  medi- 
um by  which  material  objects  are  seen  with  our  bodi- 
ly eyes  :  and  darkness,'  in  the  literal  sense,  is  the 
want  of  this  light.  But,  as  light  is  sweet,  and  it  is 
a  pleasant  thing,  for  the  eyes  to  behold  the  sun  ;  and 
as  darkness  is  uncomfortable,  and  many  ways  disad- 
vantageous to  us  ;  so,  these  terms  ai'e  frequently 
made  use  of  to  express  joy  and  sorrow,  happiness  and 
misery,  of  any  kind.  See  Psal.  xcvii.  11,  "  Light 
is  sown  for  the  righteous,  and  gladness  for  the  up- 
right in  heart."  Psal.  cxii.  4,  "  Unto  the  upright,, 
there  ariseth  light  in  the  darkness."  And  Lam.  iii. 
1,  2,  "  I  am  the  man  that  hath  seen  affliction  by  the 
rod  of  his  wrath  :  He  hath  led  me  and  brought  me 
into  darkness,  but  not  into  light."  Nothing  is  more 
common  than  this  metaphorical  use  of  the  words  light 
and  darkness  ;  meaning  by  them  comfort  and  trou- 
ble, prosperity  and  adversity. 


S3  God''s  unrcersal  Pro'videnee.     [Ser.  VI. 

By  these  expressions  are  likewise  frequently- 
meant,  moral  good  and  evil ;  holiness  and  sin.  So 
the  first  is  used  in  Matt.  v.  16,  "  Let  your  light  so 
6hine  before  men,  that  they  may  see  your  good 
works."  And  the  last,  Eph.  v.  11,  "  Have  no 
fellowship  with  the  unfruitful  works  of  darkness." 
And  both  together,  in  1  John  i.  5,Q>^  "  God  is  light, 
and  in  him  is  no  darkness  at  all.  If  w^e  say  that  ^vc 
have  fellowship  with  him,  and  walk  in  darkness,  we 
lie,  and  do  not  the  truth. " 

It  appears,  then,  that  ^.vhatever  is  either  calamitous 
or  sinful,  is  expressed  in  scripture  by  darkness  ;  and 
that  all  kinds  of  good,  are  signified  by  the  word  light. 

Peace,  is  also  an  expression  of  very  extensive  im- 
port. Taken  in  every  view  of  it,  external  and  inter- 
nal, it  comprehends  almost  every  thing  that  is  desira- 
ble. Oar  Saviour  expresses  the  whole  legacy  he 
willed  to  his  disciples,  by  this  one  word.  "  Peace  I 
leave  with  you  ;  my  peace  I  give  unto  you."  And 
evil,  you  are  sensible,  is  one  of  the  most  common 
words,  for  both  sin  and  misery. 

Nor  is  there  any  thing  in  our  text,  or  in  the  con- 
t€xt,  to  limit  the  meaning  of  these  very  universal 
terms.  On  the  contrarj^,  the  words  light  and  dark- 
ness, peace  and  evil,  are  plainly  here  used  in  their 
most  unrestrained  signification.  It  is  the  evident 
design  of  this  whole  passage  to  set  forth,  in  the  most~ 
forcible  manner,  that  all  the  circumstances  and 
actions  of  men,  are  subject  to  the  providential  order- 
ing and  direction  of  God. 

Nor  is  this  the  only  passage  where  such  a  doctrine 
is  taught.  It  is  said,  Prov.  xvi.  ^^,  "  The  lot  is 
cast  into  the  lap,  but  the  whole  disposing  thereof  is 
of  the  Lord.  Rom.  xi.  34,  "  For  of  him,  and  through 
him,  and  to  him,  are  all  things."  And  Eph.  i.  11 — 
"  Being  predestinated  according  to  the  purpose  of 
him  who  Tvo-rketh  all  things  after  tlie  counsel  of  his 
own  will." 


Ser.  VI.J     God^s  universal  Frcviahice.  B^ 

That  God  is  the  author  of  all  good,  will  not  be  dis- 
puted by  any,  except  an  atheist  :  and  that  all  evils 
also,  are  of  his  ordering,  or  are  some  way  sent  by  him, 
we  are.  plainly  taught.  It  is  asked,  Amos  iii.  6, 
*'  Shall  there  be  evil  in  a  city,  and  the  Lord  hatli  not 
done  it  ?"  There  are  all  sorts  of  evils  in  cities,  moral 
as  well  as  natural ;  and  yet  this  question  implies  a 
strong  assertion,  that  there  can  be  no  kind  of  evil  in 
any  city,  but  what  is  ordered  of  God.  Or,  should  it 
be  supposed  that  natural  evil  only  is  there  meant ; 
yet  it  is  obvious  to  observe,  that  natural  and  moral 
evils  are  insepai-ably  blended  and  connected,  in  many, 
if  not  all  cases.  A  great  part  of  the  calamities  in 
cities,  and  in  all  other  places,  are  immediately  occa- 
sioned by  the  iniquities  committed  in  them  :  and 
undoubtedly  it  holds  true,  without  any  exception, 
that  unholiness  is  the  cause  of  all  unhappiness.  It 
is  impossible,  therefore,  that  God  should  bring  upon 
us  all  the  evils  of  suffering,  in  the  manner  they  are 
brought  upon  us,  v.ithout  his  providentially  ordering 
tlie  evils  of  sin.  • 

Nor,  indeed,  can  it  be  believed  that  God  is  the 
author  of  all  good,  unless  we  suppose  him  the  de- 
signing cause  of  moral  evil :  for  great  good  is  occa- 
sioned by  moial  evil,  in  a  multitude  of  instances. 
And  it  is  observable  that  wicked  agents,  and  the 
worst  of  actions,  are  often  spoken  of  in  scripture,  as 
the  instruments  and  means  made  use  of  in  Provi- 
dence, for  accomplishing  the  most  important  and 
benevolent  designs.  Thus  when  Joseph's  brethren, 
moved  with  envy,  had  sold  him  to  be  carried  as  a 
slave  into  Egypt,  he  tells  them,  "  Ye  meant  it  for 
€vil,  but  God  meant  it  for  good."  And  God  calls 
Nebuchadnezzar  the  rod  of  his  anger  ;  and  says,  "  I 
will  send  him  against  an  hypocriticai  nation,  and 
against  the  people  of  my  wrath  v;iil  I  give  him  a 
cWge,  for  to  take  the  spoil,  and  to  take  the  prey,  and 
to  tread  them  down  like  the  mire  of  the  streets. 
Howbeit  he  meaneth  not  so,  neither  doth  his  heart 

M 


90  God^s  universal  Providence,     [Ser.  VI. 

think  so."  Another  instance,  and  the  most  astonish- 
ing one,  of  God's  designing  evil  actions  for  good 
ends,  we  have  in  the  crucifixion  of  our  Saviour. 
Peter  says  to  the  Jews,  "  Him,  being  deUvered  by 
the  determinate  counsel  and  fore-knowledge  of  God, 
ye  have  taken,  and  with  wicked  hands  have  cruci- 
fied and  slain." 

Thus  it  is  evident,  that  by  light  and  darkness, 
peace  and  evil,  v/e  are  to  understand,  every  thing  that 
takes  place,  in  the  natural  and  moral  w  orld  :  and  that 
this  text,  thus  understood,  asserts  no  more  than  the 
common  doctrine  of  scripture. 

Respecting  the  manner  in  which  the  divine  agen- 
cy is  concerned,  in  all  actions  and  events,  there  may 
be  danger,  nevertheless,  of  entertaining  erroneous 
ideas.     It  was  proposed,  therefore,  to  inquire, 

II.  How  we  are  to  understand,^  that  God  Jorms, 
creates,  makes,  and  does,  all  these  things. 

Certainly,  it  is  not  to  be  understood,  in  a  literal  or 
strict  sense,  that  He  does,  all  that  is  done.  ''  Far  be 
it  from  God,"  says  Elihu,  "  that  he  should  do  wick- 
edness :  and  from  the  Almighty,  that  he  should  com- 
mit iniquity."  Doing  wickedness,  and  committing 
iniquity,  are  synonymous  phrases  :  but  to  impute  to 
the  Most  High,  any  thing  like  what  is  commonly 
meant  by  either  of  these  plirases,  is  evident  blasphe- 
my. 

Nor  are  we  to  imagine,  certainly,  that  God  makes 
liis  creatures  do,  whatever  is  done  by  them,  in  any 
such  manner  as  is  inconsistent  with  their  own  prop- 
er agency.  Rational  creatures  certainly  act  ;  and 
act  as  freely,  as  if  there  w  ere  no  being  above  them  to 
direct  their  steps,  or  to  govern  their  actions.  When 
God  w^orks  in  men,  to  w  ill  and  to  do  that  Avhich  is 
good  ;  they,  nevertheless  will 'and  do  it  themselves  ; 
and  are  really  praiseworth}-.  And  he  does  not,  sure- 
ly, so  influence  any  to  evil,  as  to  render  them  unac- 
tive,  involuntary,  or  undeserving  of  blame. 


Ser.  VI.]     God^s  unhersal  Proiiidence^  9i 

Nor  do  I  believe  it  is  meant  in  our  text,  or  is  true, 
literally  and  strictly  speaking,  that  God  creates^  what- 
soever comes  to  pass  :  particularly  dai^kness,  and 
moral  evil. 

But  this  must  not  be  taken  for  granted,  nor  hastily 
passed  over  :  because,  however  indisputable,  it  is 
disputed.  There  are  some  among  us,  and  some  who 
are  deservedly  in  reputation  for  wisdom,  and  general 
soundness  in  the  faith  ;  who  appear  to  be  of  opinion, 
tliat  God  is  the  direct  Author — the  immediate  Cause 
— the  proper  Creator,  of  all  evil,  as  w^ell  as  of  all  good 
— of  all  sin,  as  well  as  holiness,  in  heart  and  life — iin 
thought,  word,  and  deed. 

Tliis  opinion,  however,  notwithstanding  m}"  high 
esteem  and  particular  friendship  for  some  of  the  hold- 
ers of  it,  I  am  not  yet  ready  to  adopt,  for  several 
reasons. 

1.  To  suppose  that  the  actions  of  men,  v,  hether 
virtuous  or  vicious,  ai-e  created,  seems  to  confound 
all  distinction  between  creation  and  Providence  ;  or 
rather,  ^\  holly  to  exclude  the  latter. 

The  work  of  creation,  we  used  to  think,  was 
God's  making  creatures  and  things,  at  first ;  or  giv- 
ing the  beginning  of  existence  to  matter  and  minds, 
with  their  various  properties,  instincts  and  organiza- 
tions. And  that  God's  works  of  Providence,  Avere 
his  preserving  things  already  made,  and  governing 
all  their  operations.  But  according  to  this  new  philo- 
sophy, creation  is  all ;  Providence  is  nothing.  For 
"ivhat  preserving  and  governing  of  creatm-es  or  actions 
can  tlicre  be,  when  every  creature  and  every  action, 
is  every  moment  created  anew"  ?  An  action,  a  thought, 
or  volition,  whether  good  or  evil,  is  a  new  and  strange 
kind  of  creature,  or  created  thing.  But,  in  a  theolo- 
gical view,  the  question  before  us  is  of  chief  import- 
ance, as  it  respects  moral  evil.     I  add,  therefore ; 

2.  It  appears  to  me,  that  to  suppose  God  the  Cre- 
ator of  sin,  whether  in  principle  or  action,  is  hardly 


52  God^s  universal  Providence.     [Ser.  VI. 

reconcilable  "with  his  perfect  holiness.  *'  Doth  a 
fountain  send  forth,  at  the  same  place,  sweet  waters 
and  bitter?"  Can  darkness  proceed  from  Him,  as 
its  proper  source,  in  whom  there  is  no  darkness  at 
all  ? 

It  is  true,  God  has  created  many  things  which  are 
of  a  different  nature  from  himself ;  as  the  bodies  of 
men  and  beasts,  and  all  parts  of  the  world  of  matter : 
but  nothing,  I  conceive,  directly  opposite  to  his  own 
nature  ;  tis  is  sin.  The  sun  is  the  immediate  cause 
of  the  growth  of  vegetables;  though  these  aie  essen- 
tialty  difierent  from  the  sun  itself :  but  it  is  not  thus 
the  cause  of  ice  and  darkness  ;  which  are  no  more  of 
a  contrary  nature  to  it,  than  sin  is  to  the  nature  of 
God.* 

*  There  is  a  vast  difference  between  the  sun's  being  the 
cause  of  the  lightsomeness  and  warmth  of  the  atmosphere,  and 
of  the  brightness  of  gold  and  diamonds,  by  its  presence  and 
positive  influence  ;  and  its  being  the  occasion  of  darkness  and 
frost  in  the  night,  by  its  motion  whereby  it  descends  below  the 
horizon.  The  motion  of  the  sun  is  the  occasion  of  the  latter 
kind  of  events  ;  but  not  the  proper  cause,  efficient,  or  producer 
of  them. — No  more  is  any  aclion  of  the  divine  Being,  the  cause 
of  the  evil  of  men's  wills.  If  the  sun  were  the  proper  ccmsc  of 
cold  and  darkness,  it  would  be  the  fountain  of  these  things,  as 
it  is  the  fountain  of  light  and  heat :  and  then  something  might 
be  argued  from  the  nature  of  cold  and  darkness,  to  a  likeness  of 
nature  in  the  sun  ;  and  it  might  be  justly  infcrcd  that  the  sun 
itself  is  dark  and  cold  :  but  from  its  being  the  cause  of  these, 
no  otherwise  than  by  its  absence,  no  such  thing  can  be  infered, 
but  the  contrary.  It  m.ay  justly  be  argued  that  the  sun  is  a 
bright  and  hot  body,  if  cold  and  darkness  are  found  to  be  the 
consequence  of  its  withdrawment ;  and  the  more  constantly 
and  necessarily  these  effeSls  are  conne£\ed  with  and  confined 
to  its  absence,  the  more  strongly  does  it  argue  the  sun  to  be 
the  fountain  of  light  and  heat.  So,  in  as  much  as  sin  is  not 
the  fruit  of  any  positive  influence  of  the  Most  High,  but  on 
the  contrary,  arises  from  the  withdrawment  of  his  a6\ion  and 
energy,  and  under  certain  circumstances,  necessarily  follows 
on  the  want  of  his  influence,  this  is  no  argument  that  he  is  sin- 
ful, or  his  operation  evil  ;  but  on  tlie  contrary,  that  he  and  his 
agency  are  altogether  holy,  and  that  he  is  the  fountain  of  all 
holiness.  It  would  be  strange  arguing  indeed,  because  men 
never  commit  sin,  but  only  when  God  leaves  them  to  them- 


t> 


Ser.  VI.]     God's  iinhersal  Prcvidence.  SS" 

I  am  sensible  it  has  been  said,  there  is  no  more 
inconsistency  with  the  holiness  of  God,  in  supposing 
him  the  efficient,  immediate  cause  of  sin,  for  necessa- 
ry good  purposes ;  than  in  supposing  he  only  per- 
mits it,  for  wise  ends,  and  so  orders  things  that  he 
knows  it  will  be  committed. 

But  these  two  ways  of  accounting  for  the  exist- 
ence of  moral  evil,  appear  to  me  materially  different. 
There  are  supposable  cases  in  which  it  would  be 
right  for  a  7na?2y  not  to  hinder  another  from  sinning, 
Avhen  he  could  hinder  him  ;  and  also  to  place  him  in 
circumstances  of  temptation,  expecting  that  he  v/ould 
sin.  For  instance,  a  parent  may  leave  money  in  the 
way  of  a  child  suspected  of  being  given  to  theft ;  and 
may  conceal  himself  and  let  the  child  steal  it ;  w  ith 
a  view  to  correct  him,  in  order  to  reclaim  him,  or  as 
a  warning  to  his  other  children.  All  this  might  be 
perfectly  right  in  the  pai'ent ;  ho\'\-ever  certainly  he 
might  know,  that  the  child  would  be  guilty  of  the 
expected  crime.  But  I  question  whether  any  case 
can  be  supposed  in  which  it  would  not  be  wrong, 
directly  to  influence  another  to  do  evil,  that  good 
might  come.  Exciting  one  to  sin  by  power  or  per- 
suasion ;  and  placing  one  in  circum^stances  of  trial, 
wherein  he  would  be  tempted  to  sin,  without  re- 
straining him  from  it,  are  surely  different  things, 
although  the  certainty  of  his  sinning  may  be  the 
same.  ^ 

3.  I  dai-e  not  think  that  God  creates  sin,  and  all 
kinds  of  evil,  because  this  seems  plainly  contraiy  to 
the  general  current  of  the  holy  scriptures. 

selves  ;  and  necessarily  sin  when  he  does  so,  that  therefore 
their  sin  is  not  from  themselves,  but  from  God  :  as  strange  as 
it  would  be  to  argue,  because  it  is  always  dark  when  the  sun 
is  gone, .  and  never  dark  when  he  is  present,  that  therefore 
darkness  is  from  the  sun,  and  that  his  disk  and  beams  must 
be  black."  JEdwards  on  the  Will. 

Page  259.     Boston,  Ed.  1754, 


94  God''s  iinhersal  Proiiidence.     [Ser.  VI. 

In  the  first  chapter  of  Genesis,  it  is  said,  "  God 
saw  every  thing  that  he  had  made,  and,  behold,  it 
was  very  good."  Of  his  making  two  great  lights, 
we  are  told  ;  and  that  he  made  the  stars  also  :  but 
no  account  is  there  given  of  his  creating  darkness. 
Respecting  our  own  species,  the  inspired  historian 
particularly  informs  us,  that  "  God  created  man  in 
his  own  image :  in  the  image  of  God  created  he 
him  :  male  and  female  created  he  them."  Nor  do 
we  find  in  that  book,  or  in  all  the  Bible,  that  he 
hath  since  ever  created  them  otherwise.  Solomon 
three  thousand  years  after  the  fall,  having  made  dil- 
igent search  among  men  and  women,  to  find  out 
their  true  character,  and  the  cause  of  their  so  uni- 
versal depravity,  says  ;  "  Lo,  this  only  have  I  found, 
that  God  made  man  upright ;  but  they  have  sought 
out  many  inventions."  Wicked  practices,  and  de- 
ceitful inventions  to  conceal  their  criminality,  are 
ever  ascribed  in  scripture  to  mankind  themselves, 
or  to  other  fallen  creatures,  and  never  to  God,  as 
their  efficient  cause. 

In  the  New-Testament,  christians  are  said  to  be 
"  created  unto  good  works  :"  and  we  read  of  ''  the 
new  man,  which  after  God,  is  created  in  righteous- 
ness and  true  holiness."  But  no  where  do  we  read 
of  any  one  that  \^'as  created  unto  eii'il  works  ;  or  after 
Sata7i  in  unrighteousness  and  sin.  It  is  written,  1  Cor. 
xiv.  33,  "  God  is  not  the  author  of  confusion,  but  of 
peace."  And  James  i.  13 — 17,  "  Let  no  man  say, 
when  he  is  tempted,  I  am  tempted  of  God  :  for  God 
cannot  be  tempted  with  evil,  neither  tempteth  he  any 
man  :  but  every  m.an  is  tempted  when  he  is  led  away 
of  liis  own  lust  and  enticed. — Do  not  err,  my  belov- 
ed brethren.  Every  good  gift  and  every  perfect  gift 
is  from  above,  and  cometh  do\ATi  from  the  Father  of 
lights. "  Can  any  thing  be  more  express  to  teach  us, 
that  a  distinction  ought  carefully  to  be  made  be- 
tween the  origin  of  good  and  evil ;  and  that  we  should 
not  conceive  them  ijoth  alike  to  come  from  God  ? 


Ser.  VI.]     God^s  unhersal  Promdeme.  ?5 

For  scripture  proof  that  God  is  not  the  efficient 
author  of  sin,  I  will  only  add,  that  the  fruits  of  the 
Spirit,  and  works  of  the  flesh,  are  set  in  contrast  and 
spoken  of  as  diametrical  opposites  :  whereas,  did 
God  create  sinful  propensities  in  men,  or  directly  in- 
fluence them  to  evil  actions,  the  works  of  the  flesh 
would  be  as  real  and  immediate  fruits  of  the  divine 
Spirit,  as  the  holiest  exercises  of  the  best  saints. 

4.  I  see  no  occasion  for  the  supposition  of  God's 
being  thus  the  author  of  all  evil  :  nor  any  good  ends 
that  it  can  answer. 

Could  it  be  seen  how  evils  might  be  accounted 
for,  without  supposing  them  any  part  of  the  creation 
of  God ;  and  how  God  might  have  an  absolute  do- 
minion over  all  events,  without  being  the  immediate 
cause  of  bad  things  ;  no  good  man,  I  conclude 
would  v\'ish  to  conceive  of  Him  as  being  thus  the 
proper  source  of  darkness  and  evil.  And  indeed, 
were  it  so,  that  our  weak  minds  were  unable  to  com- 
prehend how  God  can  work  all  things  after  the  coun- 
sel of  his  own  will,  or  how  natural  and  moral  evil 
could  ever  have  been,  without  believing  that  God  is 
as  much,  and  as  immediately,  the  cause  of  evil  as  of 
good  ;  yet  it  might  be  more  modest,  and  more  wise, 
to  leave  these  among  other  incomprehensible  s,  than 
to  have  recourse  to  so  bold  an  hypothesis  for  the 
solution  of  them.  But,  I  apprehend,  there  is  no 
need  of  this  hypothesis  in  order  to  account  for  the 
existence  of  evil,  or  in  order  to  an  understanding  be- 
lief of  the  universal  government  of  the  Most  High. 

Evils,  of  most  if  not  all  kinds,  are  such  negative 
things — such  mere  defects,  in  their  origin  at  least,  as 
do  not  need  creation,  or  require  a  positive  omnipo- 
tent cause.  This  is  the  case,  evidently,  with  respect 
to  natural  darkness :  it  is  only  the  w  ant  of  light. 
This  is  the  case,  also,  with  respect  to  natural  death  : 
it  is  only  the  cessation,  the  loss,  the  want  of  life. 
And  this  may  be  the  case,  with  respect  to  spiritual 


9^  God^s  unkc-tsat  Prcuidence.     [Ser.  VL 

darkness,  and  spiritual  death.  It  has  heretofore 
been  the  orthodox  opinion,  that  all  moral  evil  con- 
sists radically  in  privation  ;  or,  that  unholiness,  at 
bottom,  is  the  mere  vi^ant  of  holiness.  And,  not- 
withstanding  all  the  floods  of  light,  from  various  quar- 
ters, which  have  come  into  the  \Aorld  in  this  age  of 
new  discoveries,  possibly  this  one  old  opinion  may 
yet  be  true.  "  God  made  man  upright y  That  is, 
He  formed  him  with  a  disposition  impartially  just  and 
good  :  He  created  in  him  a  principle  of  universal 
righteousness.  When  man  fell,  by  eating  the  forbid- 
den fruit,  this  principle  had  not  been  preserved  in 
perfect  strength  and  exercise.  In  consequence  of 
tliut  disobedience,  the  divine  Internal  influence  was 
so  wichdra^vn,  tliat  this  principle  was  entirely  lost. 
But  we  are  not  told,  nor  need  it  be  supposed,  that 
any  opposite  principle  was  then  created  in  him.  Our 
first  parents  had,  I  believe,  in  their  original  forma- 
tion, all  the  radical  instincts  of  nature  which  they 
had  after  the  fall  ;  or  which  any  of  their  posterity  now 
have.  Such  as  a  principle  of  self-preservation,  a 
desire  of  self-promotion,  and  a  propensity  to  increase 
and  multiply  ;  together  with  ail  the  more  pailicuiar 
appetites  and  passions,  subservient  to  these  purposes. 
All  these  are  innocent  in  themselves,  though  not  in 
themselves  virtuous.  But  these  private  instincts, 
wlien  left  to  operate  alone,  without  the  governing 
influence  of  a  public  spirit,  or  a  just  regard  for  other 
beings,  will  naturally  lead  to  all  manner  of  iniquity, 
in  heart  and  life.  To  avarice  and  ambition  ;  to  en- 
vy and  malice  ;  to  ir.temperance  and  lev/dness  ;  to 
frauds   and  oppressions  ;  to  wars  and  fightings. 

There  is  no  need  of  supposing  any  other  divine 
ao-ency,  than  only  to  uphold  in  existence  creatures 
that  have  lost  their  virtue,  amidst  surrounding  tempt- 
ations, in  order  to  account  for  all  the  evil  affections 
which  we  ever  feel,  and  for  all  the  external  v/icked- 
ness  that  is  ever  committed.  Nor,  in  order  to  the 
holiest  creatures  losing  their  virtue,  need  any  thing 


Ser.  VI.]     God^s  wiiversal  Proinidmce.  97 

;more  be  supposed  on  God's  part,  than  only  his  leav- 
ing them  to  themselves  ;  or  not  upholding  in  them, 
and  constantly  invigorating,  a  virtuous  disposition. 

And  as,  in  this  way,  we  can  account  for  the  exist- 
ence of  all  manner  of  evil  ;  so  we  'can  thus  under- 
stand how  it  is  possible  for  God  to  bring  about 
M'hatsoever  comes  to  pass,  without  his  being  the 
actor,  or  maker^  or  instigator,  of  any  thing  that  is 
,not  perfectly  good.  When  He  does  not  cause 
light,  tliere  will  be  darkness.  When  He  does  not 
make  peace,  there  will  be  evil.  The  darkness 
takes  place  according  to  his  appointment,  witii  the 
same  exactness  and  certainty,  as  if  He  actually  crea- 
ted it ;  and  so  does  evil  of  every  kind.  What  He 
detennines  to  permit,  knowing  perfectly  the  circum- 
stances and  dispositions  of  every  agent  concerned, 
will  as  infallibly  come  to  pass,  as  what  he  determines 
to  do  himself,  or  to  effect  by  his  own  positive  influ- 
ence. The  king's  heart,  and  the  rivers  of  water  ;  the 
waves  of  the  sea,  and  the  tumults  of  the  people,  are 
in  the  hand  of  the  Lord,  to  all  important  intents  and 
purposes,  if  it  be  only  true  that  He  restrains  them,  or 
lets  them  run  ;  stilleth  them,  or  suffereth  them  to 
rage,  just  as  he  sees  fit. 

In  this  sense,  I  conceive,  it  Is  to  be  understood, 
that  God  forms  the  light,  and  creates  darkness  ; 
makes  peace,  and  creates  evil.  He  has  the  absolute 
government — the  perfect  control — the  entire  superin- 
tendency,  of  all  these  things. 

We  have  now  only  to  consider,  what  is  tlie  proper 
improvement  of  this  doctrine.     And, 

1.  According  to  the  foregoing  statement  of  it,  we 
ought  not  to  improve  it  for  the  excusing  of  any  ini- 
quity or  imprudence,  in  ourselves  or  others. 

When  any  folly  has  been  committed  or  any  mis- 
chief has  been  done,  some  are  ready  to  say,  It  ivas  so 
ordered ;  as  if  therefore  nobody  was  to  be  blamed- 

N 


$8  God^s  universal  Providence.     [Ser.  VI. 

But  this  is  a  false  inference,  from  just  premises. 
True,  it  was  so  ordered  of  God  ;  and  ordered  right- 
eously and  wisely  :  but  it  was  so  ordered  by  the 
doer  of  the  mischief  also  ;  and  ordered  carelessly, 
perhaps,  or  wickedly.  You  aa  ill  say,  It  must  have 
been  so,  and  the  actor  could  not  have  done  otherw  ise  : 
but,  I  say,  he  might  have  done  otherwise,  if  he 
would.  It  is  true,  there  is  a  kind  of  necessity  in  the 
actions  of  men.  They  necessarily  act  according  to 
their  own  choice ;  and  they  necessarily  choose  to 
act  according  to  their  own  disposition.  Under  this 
kind  of  necessity  God  himself  acts.  It  is  impossible 
for  him  to  do,  because  it  is  impossible  for  him  to  will, 
that  which  is  contrary  to  his  own  nature.  He  neces- 
sarily wills  and  does,  what  is  agreeable  to  his  moral 
perfections.  But  such  a  necessity  as  this,  is  so  far 
from  being  inconsistent  with  freedom,  that  it  is  essen- 
tial to  all  free  agency.  Actions  which  can  and  do 
take  place,  contrary  to  the  inclination  of  the  agent, 
are  not  his  actions.  He  has  no  command  over  them  ; 
and  therefore  can  deserve  ^o  praise  or  blame  for 
them. 

The  necssity  of  acting  according  to  our  own 
minds,  is  all  the  necessity  which  need  be  supposed, 
when  we  suppose  that  all  our  actions  were  decreed, 
and  are  ordered  of  God.  A  creature  that  acts  accord- 
ing to  any  laws  of  nature,  and  not  at  perfect  random, 
without  any  self-government,  acts  in  such  a  manner 
that  He  who  knows  v\hat  is  in  him,  may  fore-know 
all  his  actions  ;  and  in  such  a  manner  that  He  in 
whose  hand  his  times  are,  may  govern  all  his  voli- 
tions. Men  follow  their  several  courses,  as  freely  as 
the  rivers  of  water,  and  with  a  higher  kind  of  free- 
dom. ;  yet,  since  they  run  agreeably  to  their  own 
inclination,  and  cannot  do  otherwise,  a  Being  omnis- 
cient and  omnipotent,  can  calculate  before  hand  all 
their  motions  ;  can  keep  tlieni  in  the  channels  de- 
creed for  them,  and  can  turn  them  whithersoever  he 
will.     If  any  do  not  comprehend  this,  yet  let  them 


Ser.  VI. J     God's  unhersal  Promidefice,  99 

not  think  they  so  fully  comprehend  the  contrary,  as 
to  feel  certain,  that  either  man  cannot  be  free,  or  God 
cannot  govern  the  world.  Certainly  the  providen- 
tial government  of  God,  over  the  hearts  and  v\  ays  of 
men,  though  most  absolute,  is  not  such  but  that,  if 
they  do  well,  they  are  praise-^v'orthy  ;  and  if  they  do 
not  well,  the  sin  lieth  at  their  own  door. 

Neither  let  it  be  imagined  that  the  criminality  of  a 
bad  action  is  taken  away,  or  at  all  extenuated,  because 
it  will  be  over-ruled  for  good.  Actions  are  good  or 
evil,  according  to  the  nature  of  them,  and  the  inten- 
tion  of  the  agent,  and  not  according  to  undesigned 
consequences.  When  we  act  wickedly,  and  with  a 
wicked  mind,  its  being  productive  of  happy  effects, 
alters  nothing  in  regard  to  our  blame-M  orthiness.  In 
the  divine  decrees,  and  in  the  divine  providence, 
"  Whatever  is,  is  right  :"  but  in  the  cc-.i.duct  of 
creatures,  many  things  that  aie,  are  not  at  all  the  less 
wrong.  God's  governing  all  things,  so  as  to  make 
them  subserve  his  wise  and  holy  designs,  should  not 
lead  us  to  think  any  more  favorably  of  our  o\Vn,  or  of 
our  neighbor's,  foolish  and  sinful  actions.     Yet, 

2.  The  belief  that  God  orders  all  events,  should 
teach  us  patience  and  entire  submission,  whatever 
evils  may  befal  us,  and  by  whatever  means  they 
may  be  brought  upon  us.  For  this,  w-e  have  the 
example  of  David,  on  a  most  trying  occasion. 
When  Shimei  came  out  and  cursed  him  most  bit- 
terly, as  he  was  fleeing  from  his  rebellious  son 
Absalom;  and  Abishai  said  to  him,  "  Why  should 
this  dead  dog  curse  my  lord  the  king  ?  let  me  go  over, 
I  pray  thee,  and  take  off  his  head."  David  meekly 
replied,  "  Let  him  alone,  and  let  him  curse,  for  the 
Lord  hath  bidden  him."  However  we  may  do  ^vell 
to  be  angry  at  the  wicked  instruments  of  what  we 
suffer  ;  yet  to  God,  who  orders  it  in  righteousness, 
unmurmuring  resignation  ever  becomes  us. 


100  GotPs  nnhersaJ  Providence.     [Ser.  VI, 

3.  This  doctrine  may  well  afford  strong  consola- 
tion to  believers,  in  the  darkest  and  most  perilous 
times.  "  Why  art  thou  cast  down,  O  my  soul," 
says  the  Psalmist,  "  and  why  art  thou  disquieted  in 
me  ?  Hope  thou  in  God."  And  again,  *'  The  Lord 
reigneth;  let  the  earth  rejoice  :  let  the  multitude  of 
the  isles  be  glad  thereof." 

Good  men  delight  in  the  doctrines  of  God's  un- 
alterable decrees,  and  all-governing  Providence  ; 
not  because  they  think  these  doctrines  imply  Pagan 
fatalism,  or  at  all  exculpate  human  misconduct ; 
but  because  in  these  alone,  can  they  find  solid 
ground  of  rest  for  their  souls,  in  regard  to  their  own 
safety,  or  the  safety  of  the  universe.  Let  the  self-, 
determining  v/ills  of  fallen,  or  of  mutable  creatures, 
be  supposed  to  act  independently  and  uncontrolably, 
they  see  no  certainty  that  present  gloomy  and  distres- 
sing scenes,  will  ever  have  a  happy  termination  ;  or 
that  things  may  not  always  proceed  from  bad  to 
worse.  They  see  no  prospect  of  any  thing  but  an- 
archy and  contingence,  to  all  eternity.  But  let  them 
be  tvoid,  and  firmly  believe,  that  a  Being  of  infinite 
goodness  and  unerring  wisdom,  steadily  guides  and 
po^^erfully  governs  the  whole  creation — That  not  a 
sparrow  falls  to  the  ground,  nor  a  single  hair  of  any 
one's  head  can  perish,  without  the  permission  and 
ordering  of  tlieir  heavenly  Father — That  there  are 
immutable,  divine  decrees,  over  v/hich,  neither  the 
swelling  ocean,  nor  the  madness  of  the  people  ;  nei- 
ther the  pride  of  kings,  nor  the  power  of  devils,  can 
possibly  ever  pass — Let  all  this  be  fully  confirmed  to 
them,  and  the  hearts  of  the  righteous  ai'e  at  rest. 
Thus  stayed  on  God,  they  are  kept  in  perfect  peace. 
Hence  it  is  written,  "  How  beautiful  upon  the 
mountains  are  the  ftct  of  him  that  bringeth  good 
tidings — that  saith  unto  Zion,  Thy  God  reigneth !'" 

4.  From  this  doctrine  it  may  be  seen,  whom  a" 
ought  to  feai',  as  ^vell  as  of  what  we  ha^'e  no  reas 


Ser.  VI.]     God^s  tmhersal  Proiiidence.  101 

to  be  afraid.  *'  Hear  now  this,"  says  Jeremiah, 
"  O  foolish  people,  and  without  understanding  ; 
which  have  eyes,  and  see  not ;  which  have  ears,  and 
hear  not :  Fear  ye  not  me,  saith  the  Lord  ;  will  ye 
not  tremble  at  my  presence,  who  have  place'<t  the 
sand  for  the  bound  of  the  sea  by  a  perpetual  d^ .  2, 
that  it  cannot  pass  ;  and  though  the  waves  thereof 
toss  themselves,  yet  can  they  not  prevail  :  though 
they  roar,  yet  can  they  not  pass  over  it." 

What  madness  is  in  the  heart  of  the  sons  of  men  ! 
They  will  tremble  at  the  sound  of  a  shaken  leaf,  and 
are  afraid  of  their  own  shadow,  while  of  God  Al- 
mighty they  have  no  fear  !  They  profane  his  holy 
name,  trample  under  foot  his  sacred  laws,  and  slight 
the  gospel  of  his  grace,  without  apprehension  of 
any  danger ! 

But  such  hardened,  graceless  sinners,  are  not  the 
only  persons  that  fall  under  reproof  in  this  paiticu- 
lar.  Sincere  christians  are  often  driven  into  sin,  or 
detered  from  duty,  by  that  fear  of  man  which  bring- 
eth  a  snare  ;  ^^  hile  they  have  not  a  due  feai'  of  God 
before  their  eyes.  Let  such  pay  a  more  suitable 
regard  to  the  needful  admonition  of  our  Saviour, 
Luke  xii.  4,  5,  "  I  say  unto  you^  my  friends,  be 
not  afraid  of  them  tliat  kill  the  body,  and  after  that 
have  no  more  that  they  can  do.  But  I  will  forewarn 
you  whom  ye  shall  fear  :  Fear  him  who,  after  he 
hath  killed,  hath  power  to  cast  into  hell ;  Yea,  I 
say  unto  you,  Fear  him." 


Cc 


SERMON  VII. 


CHARITY,   THE  ESSENCE   OF  MORAL  VIRTUE, 


1   TIMOTHY  I.   5. 

JVoWf  the  end  of  the  commandment  is  charity. 


Ni 


EXT  to  what  man  is  to  believe  concern- 
ing God,  what  duty  God  requires  of  man,  is  necessa- 
ry to  be  understood.  In  this  chapter,  the  apostle  tells 
of  some  at  that  time,  who  desired  to  be  teachers  of 
the  law  ;  understanding  neither  what  they  said,  nor 
whereof  they  affirmed.  And  it  may  be  the  case  with 
some  at  all  times,  who  think  themselves  capable  of 
preaching  the  gospel,  that  they  are  ignorant  of  the 
spirit  and  end  of  the  moral  law — the  eternal  rule  and 
standard  of  right.  This  is  the  case,  not  only  when 
the  law  is  supposed  to  be  still  a  covenant  of  works, 
by  the  personal  obedience  of  which  a  sinner  may  be 
justified ;  but  also  when  it  is  conceived  of  and  incul- 
cated as  a  rule  of  life,  in  a  loose,  vague,  and  superfi- 
cial manner. 

In  order  to  speak  correctly,  or  think  accurately,  on 
any  subject  or  branch  of  science,  the  first  principles 
of  it  must  be  rightly  understood,  and  well  ascertain- 
ed. As  in  architecture,  so  in  divinity  and  morals,  it 
is  necessary  to  begin  at  the  foundation.  By  reducing 
all  virtue  and  duty  to  a  focd  point,  cr  radical  princi- 


i04  Charity y  the  Essence         [Sei\  Vllr 

pie,  and  by  keeping  that  in  view  in  all  our  investiga- 
tions, we  shall  have  the  advantage,  in  some  measure, 
of  the  single  eye,  Avhich  causeth  the  whole  body  to  be 
full  of  light.  Whereas,  if  we  have  erroneous  or  in- 
determinate ideas  of  the  essence  of  all  morality  and 
religion,  our  judgment  concerning  ourselves,  and  all 
our  discourses  on  moral  and  religious  subjects,  v/iil 
necessarily  be  full  of  darkness. 

The  whole  moral  law,  as  given  to  the  people  of 
Israel  at  Mount  Sinai,  written  by  the  finger  of  God 
on  tables  of  stone,  was  contained  in  ten  command- 
ments. These  are  reduced  by  our  Saviour  to  two  ; 
■•on  which,  he  tells  us,  "  hang  all  the  law  and  the 
prophets."  The  apostle  Paul,  in  several  of  his  epis- 
tles, has  gi\^en  us  a  briefer  summary  still.  He  says, 
Horn.  xiii.  10,  "  Love  is'  the  fulfilling  of  the  lav/  :" 
and  Gal.  v.  14,  "  All  the  law  is  fulfilled  in  one  word  ; 
even  in  this.  Thou  shalt  love  thy  neighbor  as  thy- 
self." He  is  indeed  there  speaking  of  the  second 
table  of  the  ten  commandments ;  but  in  our  text  he 
appeal's  to  have  reference  to  the  law  at  lai'ge,  without 
limitation  to  social  duties  ;  and  yet  here,  like^vise, 
4ie  expresses  tlie  siwTi;and  substance,  the  whole  scope 
and  design  of  it,  in  a  single  word  :  "  The.  end  oi 
the  commandment  is  charity*''^ 

It  is  now  proposed  to  inquire  and  sho^v,  what  ^ve 
are  here  to  understand  by  charity  ;  and  how  this  is 
.the  end  of  the  commandment. 

I.  What  the  apostle  means  by  charity,  I  shall  en- 
■deavor  particularly  to  explain. 

This  is  a  word  in  very  common  use  ;  but  that  it 
is  commonly  understood  in  the  fulness  of  its  original 
-signification,  is  not  thence  certain.  We  learn  from 
0*1"  Saviour's  sermon  on  the  mount,  that  the  Jav/ 
given  by  Moses,  had  been  very  much  explained 
awav  bv  former    exuositors  ;    and   so   it  may  hot 


Ser.  Vir.]  af  Moral  Virtue.  105 

improbably  now  be,  respecting  the, words  of  the  New- 
Testament. 

By  charitV,  we  often  understand,  nothing  more 
than  external  liberality  to  such  as  ai*e  in  want  and  dis- 
tress. One  who  feeds  the  hungry  and  clothes  the 
naked,  is  called  a  charitable  man.  And  indeed,  doing 
Such  deeds  of  kindness,  as  we  have  ability  and  op- 
portunity, is  one  i;iecessary  expression  of  gospel  char- 
ity. This  is  essential  to  pure  and  undefiled  religion. 
*'  Whoso  hath  this  world's  goods,"  saj'B  the  apostle 
John,  "  and  seeth  his  brother  have  need,  and  shut- 
teth  up  his  bowels  of  compassion  from  him,  how 
dvvelleth  the  love  of  God  in  him  ?"  Job  '  was  eyes 
to  the  blind  and  feet  to  the  lame  ;  he  delivered  the 
poor  that  cried,  the  fatherless,  and  him  that  had 
none  to  help  him  :  the  blessing  of  him  that  was  ready 
to  perish  came  upon  him,  and  he  caused  the  widow's 
heart  to  sing  for  joy.'  Nevertheless,  a  man  may 
abound  in  such  outward  deeds  of  charity,  while  yet 
he  is  wholly  destitute  of  this  virtue.  So  the  apostle 
Paul  evidently  supposes.  "  Though  I  bestow  all  my 
goods  to  feed  the  poor,"  says  he,  "  and  have  not 
charity,  it  profiteth  me  nothing."  And  our  Saviour 
speaks  of  hypocrites,  who  gave  alms  that  they  might 
be  admired  of  men,  which,  he  intimates,  would  be  all 
their  reward. 

Again ;  by  charity  we  sometimes  mean,  a  readi- 
ness to  think  well  of  our  neighbors,  and  of  men  of 
different  religious  opinions.  Those  who  believe  that 
mankind  are  naturally  virtuous,  and  that  men  may  be 
in  a  safe  condition  respecting  another  world,  let  their 
religious  principles  be  what  they  will ;  consider 
themselves,  and  are  considered  by  one  another,  as 
men  of  eminent  and  extensive  charity.  It  is  possi- 
ble, however,  they  may  have  little  or  nothing  of  that 
charity  which  is  the  end  of  the  commandment.  An 
aptness  to  entertain  a  favorable  opinion  of  others, 
may  indeed  be  owing  to  an  honest  and  good  heart. 
It  may  proceed  from  a  truly  generous  disposition. 

O 


i06  Charity^  the  Essence  [Ser.  VII. 

"  Charity  thmketh  no  evil;  hbpeth  all  things,  be- 
lievclh  all  things."  It  is  not  the  part  of  christian 
charity,  to  be  jealous  or  censorious  ;  but  to  hope  and 
believe  the  best,  of  men  of  all  sects  and  denomina- 
tions. In  matters  of  religion,  it  must  be  confessed, 
there  is  often  seen  much  of  that  narrowness  and  bit- 
terness of  party  spirit,  which  ought  to  be  condemned. 
;ind  certainly  those  christians  who  are  quick-sighted 
to  discern  every  mote  in  a  brother's  eye,  while  a 
beam  in  their  own  is  undiscovered,  are  justly  charge- 
able \\  ith  great  want  of  charity. 

But  then,  on  the  other  hand,  it  can  hardly  be  dis- 
puted, that  liberality  of  sentiments,  as  it  is  called,  may 
be  carried  too  far  ;  and  may,  in  many  instances,  pro- 
ceed from  no  good  cause. 

As  to  a  readiness  to  believe  human  nature  very 
good  ;  there  may  be  nothing  any  more  generous  in 
this,  than  there  is  in  thinking  of  ourselves,  of  our 
ovvii  family,  our  own  country,  and  other  connec- 
tions, more  highly  than  we  ought  to  think.  National 
prejudice  is  notorious  :  and  is  easily  accounted  for 
from  self-love.  So  is  prejudice  in  favor  of  every 
less  society,  of  which  we  ourselves  are  members. 
And  from  the  same  narrow  source,  it  may  well  be 
Supposed,  we  have- all  of  us  a  strong,  partial  bias  in 
favor  of  our  own  species.  Hence  it  is  often  seen  that 
the  fondest  admirers  of  mankind  in  the  gross,  when 
they  come  to  speak  of  separate  individuals,  will  as 
readily  express  a  bad  opinion  of  them,  as  those  v.ho 
believe  the  total  depravity  of  all  m^en  by  nature.  Self, 
is  then  out  of  the  question  ;  or,  perhaps,  is  in  the  op- 
posite scale.  Hence,  one  may  say  ail  manner  of  evil 
of  other  countries,  or  of  persons  opposed  to  us,  un- 
connected with  us,  and  no  offence  is  taken  :  but  say 
a  word  against  our  own  country,  or  against  all  man- 
kind,.and  our  wrath  is  soon  enkindled.  "  Master, 
thus  saying,  thou  reproachest  us  also." 

i\s  to  being  apt  to  think  that  all  men,  Pagans,  Ma- 
iiometans,   Papists,  Socinians,   Arians,    Arminians, 


Ser.VIL]  of  Moral  Virtue.  107 

and  even  Trinitai-ians  and  Calvinists,  are  essentially 
right  in  religious  matters  ;  this  may  be  owing  to 
loose  notions,  to  cursory,  superficial  thinking,  or  to 
extreme  cai^elessness  and  indifference,  about  all  reli- 
gion. Nor  is  it  to  be  wondered  at,  that  some  ai'C 
ready  to  believe  all  men  will  be  saved  ;  since,  per- 
haps, on  no  other  gi'ound,  can  they  ha\'e  any  comfort- 
able hope  concerning  themselves. 
.  It  is  certain,  however,  tliat  the  author  and  finisher 
of  our  faith,  was  fai-from  being  eminent  for  this  kind 
of  charity.  His  doctrine  was,  "  Strait  is  the  gate,^ 
and  narrow  is  the  way  wliich  leadeth  unto  life  ;  and 
1^\\'  there  be  that  find  it."  He  testified  of  the  world, 
that  tlie  works  thereof  were  evil ;  and  therefore  the 
world  hated  him.  Though  he  came  into  the  world, 
not  finally  to  condemn  the  world  ;  but  that  the  Avorld 
through  him  might  be  saved  :  and  though  he  went 
about  doing  good  ;  feeding  thousands,  restoring- 
sight  to  the  blind,  and  hearing  to  the  deaf,  and  heal- 
ing all  manner  of  diseases  ;  yet  he  was  thought,  no 
doubt,  exceedingly  uncharitable.  And  so,  I  believe, 
w^ould  any  preacher  now  be  thought,  who  should 
teach  the  laws  of  God,  and  give  the  chai'acter  of 
man,  with  the  same  truth  and  freedom  that  he  did. 
We  read  of  a  people  of  old,  that  "  said  to  the  seers. 
See  not :  and  to  the  prophets.  Prophesy  not  unto  us 
right  things  ;  speak  unto  us  smooth  things,  prophe- 
sy deceits."  And  we  read  of  teachers  in  those 
times,  who  daubed  liberally  with  untempered  mor- 
ter.  Who  were  so  chaiitable  and  tender-heaited,  as 
to  heal  the  hurt  of  sinners  sHghtly  ;  "  saying.  Peace, 
peace,  when  there  'was  no  peace."  Ceitainly,  think- 
ing that  the  most  of  mankind,  and  all  men  by  nature, 
are  very  virtuous  and  good  ;  and  telling  them  that' 
the  broad  way,  will  never  lead  to  destruction  ;  is  not 
the  charity  of  the  law  of  God,  or  the  gospel  of  Christ. 
The  Greek  vv^ord  for  charity,  in  the  New -Testa- 
ment, is  often  translated,  andaKvays  properly  signifies 
loiie — a  love  of  be?iewknce.     It  is  the  same   x\},^x  is 


108  Charity^  the  Essence  [Ser.  VIL 

rendered  love  in  Rom.  v.  8,  "  God  cominendeth  his 
/o^i/'c"  toward  us,  in  that  while  we  were  yet  sinners, 
Christ  died  for  us."  In  Rom.  xiii.  10,  "  Lo've 
worketh  no  ill  to  his  neighbor."  And  in  1  John  iv. 
8,  "  God  is  /cw."  And  that  love — this  kind  of 
love,  is  meant,  where  our  translators  have  given  the 
word  charity,  is  evident  from  \a  hat  is  said  of  it  in 
many  places.  See  particularly,  1  Cor.  xiii.  4- — 7, 
"  Charity  suffereth  long,  and  is  kind  ;  charity  envi- 
eth  not ;  charity  vaunteth  not  itself,  is  not  puftbd  up, 
doth  not  behave  itself  unseemly,  seeketh  not  her 
own,"  &c.  All  these,  any  one  may  easily  see,  are  the 
natural  fruits,  and  proper  characteristics,  of  a  benev- 
olent dispositon. 

But  it  is  not  enough  to  show  what  charity  is  not, 
or  what  are  no  certain  evidences  of  it  ;  nor  to  say,  in 
a  word,  what  it  is  :  that  it  is  benevolence  ;  good  will ; 
kind  affection.  Because  all  men  wish  well,  and  are 
disposed  to  do  good,  to  some  of  their  fellow-crea- 
tures, from  some  principle  or  other  :  and  there  may 
be  rnany  instances  of  particular  friendships,  which  are 
not  at  all  of  the  nature  of  christian  charity.  True 
benevolence,  it  must  therefore  be  observed,  hath 
these  three  properties  essential  to  it,  -w  hereby  it  may 
be  distinguished.  It  is  universal — it  is  impartial — ' 
and  it  is  disinterested. 

1.  That  charity  which  is  the  bond  of  perfectness, 
or  the  end  of  the  commandment,  must  be  universai 
benevolence.  It  extends,  or  is  ready  to  be  extended, 
to  all  proper  objects  of  good  will  :  that  is,  to  all  be- 
ings capable  of  enjoying  good,  or  of  suffering  evil. 

Not  that  the  chaiitable  man  actually  exercises 
kind  affection,  toward  every  such  being  in  the  uni- 
verse. I'his  is  naturally  impossible.  There  are 
doubtless  many  beings  in  the  creation,  of  whose  ex- 
istence we  have  no  knowledge  ;  and  tov  ards  whom 
therefore,  w e  can  have  no  particular  feelirgs,  either 
of  love  or  hatred.     But  when  we  say,  true  benevo- 


Ser.  VII.]  of  Moral  Firtue.  109 

knee  is  universal,  our  meaning  is,  that  it  implies  a 
disposition  universally  benevolent.  The  chaiitable 
man  is  of  such  a  temper  of  mind,  that  he  Avishes  w  ell 
to  all  beings  capable  of  enjoyment  or  suffering,  as  far 
as  he  knows  any  thing  of  them  ;  and  \\ould  do  so, 
had  he  particulai-  information  of  eveiy  individual  in 
actual  existence.  We  will  begin  m  ith  the  lowest  of 
such  beings. 

(1.)  The  various  species  of  inferior  animals,  are 
regarded  with  some  kincbiess,  l)y  all  who  have  any 
true  benevolence.  Solomon  says,  "  A  righteous 
man  regardeth  the  life  of  his  beast."  And  so  he 
does  of  any  beast,  though  riot  his.  The  Psalmist 
says  of  God,  "  He  giveth  to  the  beast  his  food,  and 
to  the  young  ravens  which  cry."  And  to  the  Most 
High  he  says,  "  The  eyes  of  all  wait  upon  thee,  and 
thou  givest  them  their  meat  in  due  season.  Thou 
openest  thine  hand,  and  satisfiest  the  desire  of  every 
living  tiling."  If  therefore  we  have  been  created 
after  God  in  true  holiness — in  universal  goodness,  m  e 
shall  be  tender-hearted  towards  the  lowest  creatures 
that  have  animal  life.  We  shall  not  torture  any  of 
them  out  of  mere  wantonness  ;  nor  shall  we  destroy 
them,  unless  some  good  end  so  requires.  We  shall 
not  starve  them,  nor  work  them  unmercifully  ;  but 
shall  provide,  as  far  as  we  conveniently  can  for  their 
ease  and  comfort  ;  and  shall  take  pleasure  in  seeing 
them  partake  of  that  portion  of  good,  which  their 
bountiful  Creator  hath  provided  for  them,  and  given 
them  capacities  to  enjoy.     But, 

(2.)  Towards  our  fellow-men,  in  a  more  especial 
manner,  we  shall  be  kindly  aftectioned,  if  v/e  have 
any  thing  of  that  charity  which  is  intended  in  our 
text. 

All  mankind,  of  every  sect,  of  every  condition,  and 
of  e^'cry  character,  are  proper  objects  of  benevolent 
affection.     A  virtuous  lo^  e  of  complacency,  is  more 


110  Charity,  the  Essence  [Ser.  VII. 

limited.  That  is  exercised  only  towards  the  good. 
David  speaks  of  the  saints  in  the  earth  and  the  excel- 
lent, as  tliose  in  whom  was  all  his  delight.  In  oppo- 
sition to  this  kind  of  love,  he  says.  "  Do  not  I  hate 
them,  O  Lord,  that  hate  thee  ? — I  hate  them  with 
perfect  hatred  ;  I  comit  them  mine  enemies."  But 
in  opposition  to  a  love  of  benevolence,  we  should 
hate  no  man,  let  him  be  of  ever  so  hateful  a  charac- 
ter, or  ever  so  bitter  an  enemy  to  God,  or  to  ourselves. 
Our  Saviour  hath  enjoined  upon  his  disciples  to  pray 
for  them  who  hate  and  persecute  them.  And  the 
apostle  Paul  says,  "  As  we  have  opportunity,  let  us 
do  good  unto  all  men."  He  adds,  indeed,  "  espe- 
cially unto  them  who  are  of  the  household  of  faith." 
The  better  any  are,  the  more  are  they  entitled  to  our 
good  wishes  and  kind  offices  :  but  if  we  have  any 
true  benevolence  of  temper,  we  shall  desire  the  hap- 
piness, and  be  ready  in  all  proper  ways  to  pro- 
mote the  interest,  of  even  the  very  worst  of  men  : 
nor  shall  we  confine  our  friendship  to  those  near  to 
us — those  of  our  kindred  or  vicinity  ;  but  shall  re- 
gard all  mankind  as  our  neighbors  and  brethren. 

(3.)  Superior  orders  of  created  beings,  particular- 
ly the  holy  angels,  are  proper  objects  of  our  benevo- 
lent affection.  •  When  the  foundations  of  this  our 
world  were  laid,  these  morning  stars  sang  together, 
•we  are  told,  and  all  these  elder  sons  of  God  shouted 
for  joy.  We  also  read  of  great  joy  in  the  presence 
of  the  angels,  over  one  sinner  that  repenteth.  And 
if  we  have  any  thing  of  the  like  extensive  generosity 
of  spirit,  though  we  cannot  minister  to  them,  as 
they  do  to  us,  yet  we  shall  feel  interested  in  their 
felicity,  and  rejoice  in  their  joy.  Notwithstanding 
our  distance  from  them,  and  the  little  knowledge 
we  have  of  them,  it  ought  surely  to  be  a  pleasing 
thought  to  J.1S,  that  there  are  multitudes  of  such  ex- 
alted intelligences  vv  ho  have  never  fallen  from  their 
original  rectitude,  and  who  are  confirmed  in  everlast- 
ing holiness  and  happiness. 


Ser.  VII. ]  of  Moral  Virtue.  Ill 

Here  a  question  maj'  arise  respecting  the  fallen  an- 
gels, and  wicked  men  in  hell.  Are  not  these  an 
exception,  it  may  be  asked,  to  the  absolute  universal- 
ity of  the  law  of  kindness  ?  Is  it  not  lawful  and  right 
to  feel  the  opposite  disposition  to  that  of  friendliness, 
towards  creatures  so  iiTecoverably  depraved — so  con- 
firmed in  enmity  to  God  and  to  all  that  are  good,  and 
so  fixed  in  a  state  of  eternal  reprobation  ? 

To  this,  I  think,  it  is  the  true  answer  ;  We  ought 
not  to  wish  for  the  release  and  happiness  of  those 
abandoned  out-casts,  when  we  believe  that  God,  for 
good  reasons,  hath  determined  the  contrary.  Never- 
theless, we  ought  to  be  far  from  feeling  any  malevo- 
lence towards  them  ;  or  from  rejoicing  in  their 
wretchedness,  as  a  thing  in  itself  desirable.  If  the 
torments  of  the  damned  were  not  thought  necessary, 
for  purposes  of  such  importance  as  to  over-balance 
all  the  pains  which  these  miserable  sinners  are  doom- 
ed to  suffer,  the  benevolent  mind  must  feel  an  aver- 
sion to  their  sufferings,  however  justly  merited,  and 
be  ardently  desirous  of  their  salvation.  The  pleasure 
which  God,  and  saints,  and  the  holy  angels  take,  in 
the  eternal,  righteous  punishment  of  even  the  devil 
and  his  angels,  is  not  from  ill-will,  or  any  want  of 
benevolence  towards  them  ;  but  merely  from  a  re- 
gard to  the  great  and  glorious  ends  of  moral  govern- 
m.ent  thereby  to  be  obtained,  and  to  the  good  of  the 
universe  which  will  thereby  be  promoted.  Just  as 
we  may  rojoice  in  the  execution  of  a  murderer,  while 
at  the  same  time  Ave  feel  a  tenderness  for  him  ;  and 
should  be  heartily  glad  to  have  his  life  spared,  and  his 
freedom  restored,  if  it  v/ere  consistent  Auththe  sup- 
port of  salutary  law,  and  witli  the  public  safety.  In 
this  view,  the  infliction  of  never-ending  tribulation 
and  anguish  on  rebel  angels,  and  on  the  reprobate 
part  of  fallen  men,  is  no  exception  to  the  saying  of 
David,  "  The  Lord  is  good  to  ail  :"  nor  will  the 
joyful  alleluias  in  heaven,  when  the  smoke  of  their 
torments   in  hell  shall  ascend  for  ever  and  ever,  be 


112  Charity^  the  Essence          [Ser.  VIL 

any  argument  that  the  most  universal   benevolence 
reigns  not  above  i 

We  ought  to  be  of  a  benevolent  clisposition*t0warcls 
all  our  fellow-creatures,  and  to  desire  the  happiness 
of  every  individual  of  them,  as  far  as  is  for  the  best — • 
as  far  as  is  consistent  with  the  greatest  general  good. 
How  far  that  isj  we  are  not  competent  judges  :  but  we 
may  well  leave  it  to  him  who  alone  is  ablfe  to  govern 
the  universe  ;  with  implicit  confidence  that  he  will 
order  it  in  infinite  wisdom,  righteousness  and  benev- 
olence.    But, 

(4.)  It  is  of  the  last  importance  to  observe,  that 
the  Supreme  Being  ought  not  to  be  excluded  from 
our  hearts,  as  an  improper  object  of  any  benevolent 
regard. 

Some  have  thought  it  absurd,  and  quite  irreverentj 
to  talk  of  loving  the  Most  High,  with  this  kind  of 
love.  Their  reason  is,  because  he  is  so  infinitely 
above  us,  and  above  a  possibilit}'  of  being  benefited 
by  us.  God  is,  in  the  highest  possible  degree,  happy 
and  glorious*  There  is  nothing  wliich  the  most 
benevolent  mind  could  wish,  in  respect  to  Him,  but 
what  he  already  possesses,  and  will  infallibly  for 
ever  possess,  in  that  perfection  to  which  nothing  can 
be  added. 

But  I  do  not  see  why  this  should  be  thought  to 
render  it  impossible,  or  improper,  for  such  poor  crea- 
tures as  we  are,  to  be  at  all  kindly  afFectioned  towards 
the  Deity.  To  rejoice  with  them  that  rejoice,  is  as 
real  an  expression  of  benevolence,  as  it  is  to  weep 
with  them  that  Aveep  :  we  may  feel  friendly  to  those 
above  us,  as  well  as  to  those  upon  a  level  with  us,  or 
in  an  inferior  condition  ;  and  to  such  as  are  independ- 
ent of  us,  as  well  as  to  them  ^\ho  need  our  kind 
offices.  Clirist  says,  "  Ye  are  my  friends,  if  ye  do 
whatsoever!  command  you."  In  the  latter  of  those 
two  great  commandments  of  love,  on  which  hang  all 
tJie  law  and  the  prophets,  benevolence  to  our  neigh- 


Ser.  VII.]  ofjloral  Firtu^.  '  Il3 

bor  is  undoubtedly  intended  :  and  to  say  that  noth- 
ing of  this  kind  of  love  to  the  Lord  our  God,  is 
meant  in  the  former  of  them,  appears  arbitrary  and 
unreasonable.  To  say  that  God  is  loved  by  good 
men  only  with  complacency,  and  not  at  all  with  good 
will,  is  contrary  to  plain  scripture.  Abraham  was 
called  the  friend  of  God :  aixl  Moses  v^as  friendly 
to  him  ;  as  is  evident  from  the  anxious  concern  he 
discovered  for  the  honor  of  his  great  name.  And 
so  was  David,  one  would  think,  from  his  repeated 
ardent  aspiration,  "  Oh  that  men  would  praise  the 
Lord  for  his  goodness,  and  for  his  wonderful  works 
to  the  children  of  men  !"  and  from  his  calling  upon 
the  whole  creation,  animate  and  inanimate,  to  con- 
spire in  advancing  the  divine  praise. 

All  ultimate  res'ard  to  the  criory  of  God — all  sin- 
cere  concern  for  the  prom.otion  of  his  cause  and  king- 
dom— all  gi'ief  on  account  of  the  offences  committed 
against  him,  and  all  godly  sorrov/  for  our  own  sins, 
are  proper  exercises  of  a  benevolent  disposition  to- 
wards the  Deity  :  and  in  these  exercises  all  vital  pi- 
ety most  essentially  consists. 

Though  a  m.an  cannot  be  profitable  to  God,  as  he 
that  is  wise  may  be  profitable  to  himself :  though 
our  goodness  extendeth  not  to  Him,  in  the  way  of 
confering  favors,  as  it  may  to  our  indigent  fellovv^- 
creatiu'cs  ;  yet  we  may  extend  our  friendly  affections 
to  him,  in  the  ways  of  rejoicing  that  he  is  over  all, 
blessed  for  ever  more,  ancl  of  being  concerned  and 
engaged  for  the  advancement  of  his  declarative  glory. 
And  v/e  shall  do  so,  if  we  have  any  goodness — any 
true  benevolence- — any  real  religion.  It  is  surely 
unreasonable  to  suppose,  that  the  chai'ity  so  highly 
spoken  of  in  scripture,  as  the  greatest  of  the  christian 
graces — the  bond  of  perfectness — the  end  of  the  com- 
mandment, should  be  limited  to  creatures,  and  have 
no  respect  to  the  great  and  glorious  Creator.  More 
especially  since  it  is  to  be  observed, 

P 


H4  Chanty ,  the  Essence  [Ser.  VII. 

2.  That  true  benevolence  is  impartial. 
Whenever  this  principle  is  in  the  heart,  it  will  be 
exercised,  not  only  towaixls  all  proper  objects ;  but 
towards  them  respectively  in  some  suitable  propor- 
tion :  that  is,  according  to  their  several  characters, 
capacities,  and  importance  ;  as  far  as  these  are  knovvn 
to  us.     It  is  no  instance  of  partiality  to  regard  the 
life  of  a  man,  more  than  that  of  a  beast ;   because  it 
is  really  an   object  of  much  greater  consequence. 
Nor,  for  the  same  reason,  to  be  more  concerned  to 
have  the  life  of  an  eminently   great  and  useful  man 
preserved,  than  the  life  of  one  very  wicked,  or  very 
insignificant  ;  who  is  likely  to  do  much  mischief,  or 
little  good.     In  like  manner,   it  is  not  partiality,  but 
rather  ^liat  is  essential  to  the  impartiality   of  true 
benevolence,    to  regard   God,   and  his  glory,    more 
than  all  the  interests   of  any  man,    or  even  of  the 
whole  created  universe.     The  reputation  of  a  worthy 
man,  every  one  will  allo^v,  ought  to  be  more  highly 
valued  than  the  life  of  an   inferior  animal :   but  the 
meanest  animal — the  least  insect — the  most  despi- 
cable reptile,    bears  a  greater  proportion  to  the  im- 
portance of  man  ;  than  the   most  valuable  man,   or 
than  the  highest  angel,  or  than  the  vvhole  creation, 
does  to  God.     Compared  with  him,  "  the  nation^ 
are  as  a  drop  of  a  bucket,  or  the  sm.all  dust  of  the 
balance  :    they  are  accounted  less  than   nothing." 
Accordingly,   supreme  love  to  God,  is  every  where 
in  scripture,  made  the  grand  characteristic  of  a  good 
man. 

That  the  charity  of  the  Bible  is  impartial,  as  now- 
explained,  appears  from  our  Saviour's  summary  of 
the  law  and  the  prophets.  To  love  my  neighbor  as 
myself,  supposing  an  equality  between  us,  is  to  be 
quite  impartial :  and  to  love  God  with  all  our  heart 
and  soul,  mind  and  strength,  is  to  come  as  nearly  up 
to  what  is  due  to  a  being  infinitely  great  and  good, 
ns  our  limited  and  weak  capacities  will  permit. 


Sei'.  VII.]  of  Moral  Virtue.  il5 

I  may  observe  further,  that  it  belongs  to  the  im- 
partiality of  true  benevolence,  to  regard  the  several 
interests  of  the  same  person,  or  being,  in  some  pro- 
portion to  their  comparative  weight  or  worth.  It 
values,  is  tender  of,  and  endeavors  to  preserve  and 
promote,  the  outward  estate,  the  reputation,  the  lib- 
erties and  lives,  the  good  of  the  bodies  and  souls  of 
men,  proportioiiably  to  the  apprehended  importance 
of  these  their  rcspective  interests.     But, 

3.  I  must  not  omit  to  observe,  that  disinterested- 
Jiessy  is  another  essential  property  of  true  benevo- 
lence. 

It  is  ^vritten,  "  Israel  is  an  empty  vine,  he  bring- 
eth  forth  fruit  unto  himself. "  It  is  written,  "Char- 
ity seeketh  not  her  o^vn."  It  is  ^mtten,  "  In  the 
last  days  perilous  times  shall  come  ;  for  men  shall  be 
lovers  of  their  own  selves." 

Selfishness  is  so  universally  condemned,  and  so 
much  is  said  in  the  scriptures  against  self-seeking, 
that  one  would  think  no  labored  proof  were  necessary 
to  convince  any  man  \vho  believes  the  Bible,  or  any 
man  of  common  sense,  whether  he  believes  the  Bible 
or  not,  that  self-love  cannot  be  the  primary  source  of 
dW  true  virtu€  and  religion.  Yet,  however  strange, 
so  it  is,  many  great  philosophers,  and  some  learned 
divines,  have  been  professedly  of  opinion  that  the 
best  actions  of  good  men,  and  their  most  virtuous 
affections  proceed  from  a  mere  regard  to  themselves, 
as  their  first  principle  and  last  end.  They  think 
that  a  well  regulated  self-love,  will  influence  a  man  to 
whatsoever  things  are  honest,  just,  amiable,  or  of 
good  report :  though  a  misguided  self-love,  often 
leads  men  into  the  reverse  of  all  these.  That  as, 
v^^henever  Ave  transgress  the  rule  of  right,  it  is  fiom 
a  wrong  idea  of  our  ov.n  interest ;  so,  v^^henever  we 
conform  to  that  rule,  it  is  only  with  a  view  to  our 
own  interest,  rightly  understood.     Accordingly  they 


116  Charity^  the  Essence  [Ser.  VII. 

suppose,  as  one  of  their  poets  hath  said,  "  Self-love, 
and  social,  are  the  same." 

And  several  systems  of  divinity,  widely  different 
in  other  respects,  agree  in  this,  that  all  religion,  at 
bottom,  is  nothing  but  self-love.  They  go  upon  the 
supposition  that  simiers  are  converted,  either  by  a 
mere  conviction  that  it  is  necessary  for  their  personal 
safety  and  happiness  to  lear  God  and  keep  his  com- 
mandments ;  or  by  a  persuasion  that  Christ  died  for 
them^  whence  religious  affections  are  excited  from  a 
principle  of  natural  gratitude  :  and  that  the  converted 
love  God,  only  because  they  believe  he  loves  them, 
and  designs  their  salvation. 

Now,  it  is  granted,  that  to  live  soberly,  right- 
eously, and  religiously,  is  both  for  the  temporal  and 
eternal  interest  of  every  man.  It  is  granted  that 
men  may  be  influenced  to  the  external  duties  of  mor- 
ality and  religion,  by  a  mere  regard  to  their  own 
safety  arid  happiness.  It  is  also  granted  that  a  sort 
of  social,  and  of  religious  affections,  may  arise  alto- 
gether from'  an  apprehension  of  the  friendship  of 
men,  or  of  the  kindness  and  love  of  God.  It  is 
granted,  moreover,  that  ingratitude  is  an  evidence  of 
extreme  depravity  :  that  >ve  are  under  greater  obli- 
gation to  love  a  kind  friend,  than  an  unmerciful 
enemy  ;  and  that  good  men  love  God  with  more 
fervency  of  affection,  because  he  hears  their  suppli- 
cations and  loads  them  daily  with  his  benefits  ;  and 
because  he  haih  r'iven  his  dear  Son  to  redeem  their 
souls  from  destruction. 

But,  notwithstanding  all  these  things  are  true,  it 
doth  not  thence  follow,  nor  can  it  be  admitted,  that 
those  actions  or  affections  vvhich  proceed  wholly 
from  self-love,  in  any  of  these  ways,  are  at  all  of  the 
nature  of  real  religion,  or  of  true  social  virtue. 

For  scripture  proof  of  the  qontrary,  in  addition  to 
the  passages  refered  to  already,  two  or  three  texts 
may  be  sufficient.  The  first  I  shall  adduce  is  in 
the  book  of  Job  ;  see  chap.  i.  8 — 12  verse.     "The 


ISei 


VII.]  of  Moral  Virtue.  117 


Lord  said  unto  Satan,  Hast  thou  considered  my  ser- 
vant Job,  that  there  is  none  like  him  in  the  earth,  s 
perfect  and  aii  upright  man,  one  that  feai-eth  God, 
and  escheweth  evil  ?  Then  Satan  answered  the  Lord 
and  said,  Doth  Job  fear  God  for  nought  ?  Hast  not 
thou  made  an  hedge  about  him,  and  about  his  house, 
and  about  all  that  he  hath  on  every  side  ?  Thou  hast 
blessed  the  work  of  liis  hands,  and  his  substance  is 
greatly  increased  in  the  land.  But  put  forth  thine 
hand  now,  and  touch  all  that  he  hath,  and  he  will 
curse  thee  to  thy  face.  And  the  Lord  said  unto  Sa- 
tan, Behold,  all  that  he  hath  is  in  thy  power." 

We  here  find,  not  only  that  the  malicious  and 
subtile  accuser,  takes  it  for  granted  on  all  hands,  that 
a  mere  mercenary  religion  was  really  no  religion  at 
all ;  but  ^ve  see  the  Most  High  himself,  implicitly, 
concedes,  in  the  plainest  manner,  that  if  what  Satan 
had  insinuated  were  true.  Job's  character  as  an  up- 
right man,  must  be  given  up.  For  in  answering  this 
allegation  of  the  adversary,  the  matter  of  fact  only  is 
disputed,  and  permission  is  given  to  put  that  matter 
to  the  severest  trial. 

The  next  passage  which  I  shall  mention,  in  proof 
that  disinterestedness  is  essential  to  true  benevo- 
lence, is  one  that  respects  the  love  of  oar  fellow- 
men  ;  and  is  Matt.  v.  43 — 47,  where  our  Saviour 
says,  "  Ye  have  heard  that  it  hath  been  said.  Thou 
shalt  love  thy  neighbor  and  hate  thine  enemy  :  But 
I  say  unto  you,  Love  your  enemies,  bless  them  that 
curse  you,  do  good  to  them  that  hate  you,  and  pray 
for  them  who  despitefully  use  you,  and  persecute 
you  ;  that  ye  may  be  the  childi-en  of  your  Father 
in  heaven  :  for  he  maketh  his  sun  to  rise  on  the 
evil  and  on  the  good,  and  sendeth  rain  on  the  just 
and  on  the  unjust.  For  if  ye  love  them  that  love 
you,,  M'hat  reward  have  ye  ?  do  not  even  the  publi- 
cans the  same  ?  And  if  ye  salute  your  brethren  only, 
vvhat  do  ye  more  than  others  ?  do  not  even  the  pub- 
licans so  ? " 


118  Charity^  the  Essence  £Ser.  VII. 

Is  it  not  asserted,  or  most  manifestly  implied,  in 
these  words  of  our  great  Teacher,  that  our  love  of 
others,  if  it  at  all  resembles  the  divine  benevolence, 
or  is  any  evidence  of  our  being  born  of  God,  must 
be  disinterested  ?  or  must  not  be  of  that  kind  which 
is  excited  merely  by  the  goodness  of  others  to  us  ? 

I  will  add,  in  direct  scripture  proof  of  this  point, 
only  the  second  great  commandment  ;  "  Thou  shalt 
love  thy  neighbor  as  thyself."  This,  in  the  lowest 
construction,  must  mean,  that  we  are  required  to  love 
others  with  the  same  sincerity,  or  to  beai'  them  the 
same  kind  of  good  will,  that  we  do  ourselves.  Now, 
no  man  loves  himself  for  the  sake  of  his  neighbor 
only :  the  command  must  therefore  be  understood 
as  enjoining,  that  we  love  our  neighbor,  not  merely 
for  our  own  sake. 

And  as  it  is  an  evident  doctrine  of  scripture,  so 
it  is  a  plain  dictate  of  reason  and  common  sense,  that 
there  is  nothing  of  virtue  in  the  love  we  bear  to  a 
fellow- creature,  or  of  piety  in  our  love  of  God,  un- 
less it  be  disinterested.  No  one  feels  obliged  to 
another  for  a  kindness  done  him,  when  he  is  well 
satisfied  it  was  not  out  of  any  real  good  will  to  him, 
but  merely  from  some  selfish  motive.  And  when 
we  read  in  histor}-,  of  actions  apparently  the  most 
generous,  they  instantly  lose  all  their  glory,  if  it  be 
discovered  that  the  agent's  own  interest  or  honor,  was 
his  only  inducement.  The  case  is  the  same  res- 
pecting the  Pharisaical  devotee,  or  the  vain-glorious 
martyr.  Self-seeJving,  when  it  is  seen,  whatever 
may  be  the  means,  is  not  the  tiling  for  which  a  man 
is  admired  by  his  neighbor. 

Indeed,  to  suppose  self  the  primary  principle,  and 
only  ultimate  end,  of  the  virtuous  and  good,  is  ob- 
viously to  confound  all  real  distinction  between  the 
best  and  the  worst  of  characters.  All  men,  and  un- 
doubtedly devils  also,  have  self-love  enough  ;  and 
aie  capable  of  all  those  actions  and  afiections  which 
have  this   only,  for  their  basis.     If,  therefore,  this 


Ser.  Vn.]  of  Moral  Virtue,-  119 

were  the  bottom  principle  in  the  virtuous  and  good, 
it  is  plain,  there  would  be  no  essential  difference  of 
character  between  saints  and  sinners,  or  between  the 
angels  of  heaven  and  devils  in  hell.  All  the  differ- 
ence would  be  merely  circumstantial ;  arising  from 
the  different  conditions  in  which  they  are  placed, 
the  different  treatment  they  receive,  and  the  different 
ideas  they  have  of  the  disposition  of  other  beings 
towards  them,  or  of  their  own  interest. 

Enough  has  been  said,  I  think,  to  make  it  evident 
beyond  all  reasonable  controversy,  that  the  charity 
intended  in  the  New-Testament  must  be  disinterest- 
ed, as  well  as  impartial,   universal  benevolence. 

We  will  now  inquire,  as  was  proposed, 

II.  How  this  is  the  end  of  the  commandment. 
On  this,  we  must  be  brief. 

By  the  commandment,  I  conceive  is  meant,  the 
whole  moral  law.  In  this  extensive  sense  the  word 
is  used,  Psal.  cxix.  96,  "  I  have  seen  an  end  of  all 
perfection  ;  but  thy  commandment  is  exceeding 
broad."  Prov.  vi.  23,  "  The  commandment  is  a 
lamp,  and  the  law  is  light."  Rom.  vii.  9,  *'  I  was 
alive  without  the  law  once  ;  but  when  the  command- 
ment came,  sin  revived,  and  I  died."  And  that  this 
is  meant  by  the  commandment  in  our  text,  seems 
probable  by  what  follows  in  the  next  verses  :  "  From 
which  some  having  swerved,  have  turned  aside  unto 
vain  jangling  ;  desiring  to  be  teachers  of  the  law," 
&c.  Nor  is  there  any  difficulty  in  seeing  how  what 
is  here  asserted  of  it  will  hold  true,  if  we  understand 
the  commandment  in  this  universal  sense.     For, 

1. .  The  end  of  the  commandment  is  charity,  as  the 
design  of  God  in  every  part  of  his  holy  law ,  was  pure 
benevolence.  Deut.  vi.  24,  "  The  Lord  command- 
ed ws  to  do  all  these  statutes,  to  fear  the  Lord  our 


120  Chafiiy,  the  Essence  [Scr.  VIL- 

God,  for  our  good  alvvays,  that  he  might  preserve  us 
ahve." 

2.  The  end  of  the  commandment  is  charity,  as 
true  benevolence  will  lead  us  to  feel  and  conduct  in 
all  respects,  as  the  divine  law  requires.  Christ  is 
said  to  be  the  end  of  the  law  for  righteousness  to 
them  that  believe,  because  he  hath  fulfilled  all  right- 
eousness for  them.  And  in  like  manner,  charity  is 
the  end  of  the  commandment,  because  love  is  the  ful- 
filling of  the  law.  Had  we  an  ultimate  and  supreme 
respect  to  the  glory  of  God,  and  a  proper  concern  for 
the  good  of  our  neighbor,  we  should  keep  all  the  ten 
commandments,  with  readiness  and  delight  :  and 
denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously,  and  godly  ;  as  the  grace  of 
God  that  bringeth  salvation  teacheth.  It  is  very  ob- 
vious, that  a  due  degree  of  impartial,  disinterested, 
universal  benevolence,  would  be  an  effectual  restraint 
from  every  thing  which  the  moral  law  forbids,  and  a 
prevailing  excitement  to  all  those  duties  and  virtues, 
which  either  the  law  or  gospel  requires. 

3.  The  end  of  the  commandment  is  charity,  as 
witliout  this  there  can  be  no  such  conformity  to  law 
or  gospel,  in  any  of  our  actions  or  affections,  as  will 
partake  at  all  of  the  nature  of  righteousness  and  true 
holiness.  The  apostle  says,  "  Though  I  speak  with 
the  tongues  of  men  and  of  angels,  and  have  not  char- 
ity, I  am  become  as  sounding  brass,  or  a  tinkling 
cymbal.  And  though  I  have  the  gift  of  prophecy, 
and  understand  all  mysteries  and  ail  knowledge  ; 
and  though  I  have  all  faith,  so  that  I  could  remove 
mountains,  and  have  not  charity,  I  am  nothing.  And 
though  I  bestow  all  my  goods  to  feed  the  poor,  and 
though  I  give  my  body  to  be .  burned,  and  have  not 
charity,  it  profiteth  me  nothing."  He  means  there 
is  nothing  in  any  of  these  which  is  praiseworthy,  or 
which  will  be  recompensed    at  the  resurrection  of 


Ser.  VII.]  of  Mcr a!  Virtue.  12l 

the  just,  if  sincere  love  to  God  and  men  be  totally 
wanting.  And  this  is  perfectly  agreeable  to  reason 
imd  common  sense.  Certainly  no  gifts,  nor  benefi- 
cent offices,  nor  fortitude,  nor  flaming  religious 
zeal,  can  please  God,  if  we  have  no  ultimate  view 
to  serve  and  glorify  him.  Certainly  no  action  can 
have  the  least  moral  excellency,  if  the  agent  have 
no  benevolent  intention.  Take  away  ail  true  benev- 
olence out  of  any  thing  which  is  esteemed  a  virtue, 
and  you  take  away  all  the  virtuousness  of  it,  accor  1- 
ing  to  the  feelings  of  every  man's  conscience.  Let 
us  try  this  with  respect  to  justice.  Let  us  suppose 
a  judge  that  feareth  not  God,  neither  regardeth  man  ; 
but  to  avoid  trouble  or  escape  reproach,  he  does  jus- 
tice in  some  cases  :  or  suppose  him,  from  custom,  to 
have  contracted  a  habit  of  passing  righteous  senten- 
ces, so  that  he  takes  a  kind  of  pleasure  in  it  ;  but 
without  any  thoughts  of  serving  God,  or  doing  good. 
What  virtue  can  there  be  in  this,  any  more  than  there 
is  in  a  pair  of  scales  when  they  give  just  weight  ? 
Let  us  try  it  with  respect  to  truth.  Is  there  any  vir- 
tue in  saying  that  which  is  true,  without  any  benev- 
olent or  good  design  ?  If  so,  then  it  must  be  a  virtue 
to  speak  the  truth  to  rocks  and  hills,  v\  hen  ore  is 
alone,  and  knows  that  no  creature  hears  him.  Speak- 
ing the  truth  in  love,  is  virtuous  :  to  speak  it  ou-  of 
malice,  is  vicious  :  to  speak  it  without  i'ltendi  .g 
good  or  ill,  is  idle  and  impertinent.  The  apostle 
says  to  the  Ephesians,  "  Putting  away  lyi'ig,  spe.ik 
every  man  truth  with  his  neighbor."  And  he  enf  jr- 
ces  it  by  this  very  good  reason  ;  "for  we  are  mem- 
bers one  of  anodier."  The  goo  1  of  every  socief-y  ;o 
which  we  belong,  requires  of  us  a  sacred  regard  <"0 
veracity  in  all  our  words.  Withou*:  this  there  cou;i 
be  no  mutual  confidence  ;  no  administering  justice  ; 
no  knowing  what  ought  to  be  done  for  the  decision 
ot  most  controversies.  But  if  we  have  no  reo-ard  to 
the  commandm.eiit  enjoining  it,  nor  to  he  e:ul  ot  the 
comnn-iadment — vhe  good  of  society  or  of  individu- 

Q 


122  Charity f  the  Essence         [Ser.  VII. 

als,  no  duty  is  done  in  speaking  the  truth.  It  is  the 
same  with  respect  to  meekness.  We  may  be  angry 
and  not  sin ;  and  we  may  sin  in  not  being  angry. 
We  do  well  to  be  angry  when  God  is  dishonored,  or 
when  our  neighbors  are  grossly  injured.  Meekness 
is  commendable  as  far  as  it  proceeds  from  a  concern 
for  the  preservation  of  peace  with  men,  and  from 
respect  to  the  command  of  God.  For  these  reasons, 
*'  charity  sufFereth  long,  and  is  not  easily  provoked." 
But  if  we  are  not  influenced  by  this  principle,  nor 
these  motives,  however  long  we  may  suffer  abuses 
without  resentment,  there  is  no  more  virtue  in  it,  than 
in  the  patience  of  a  stump  or  stone.  It  is  the  same 
respecting  humility.  To  be  kindly  affectioned,  and 
thence  in  honor  to  prefer  others,  is  amiable  :  but  that 
lowliness  of  mind  which  arises  from  no  disposition  to 
render  honor  to  whom  it  is  due,  however  it  may  make 
us  cringe  and  give  place,  can  be  nothing  but  despi- 
cable meanness,  or  the  want  of  a  manly  spirit.  And 
thus  it  is  respecting  all  other  things  which  are  ac- 
counted moral  virtues,  or  christian  graces.  There  is 
nothing  gracious  or  virtuous  in  them,  any  further 
than  they  imply  a  truly  generous  disposition.  Be- 
nevolence, as  now  explained,  is  the  life  and  soul  of 
every  thing  spiritually  good. 

By  way  of  improvement ; 

1.  It  should  hence  seem,  that  it  might  be  known, 
without  much  difficulty,  what  a  man's  true  character 
is — whether  he  have  any  real  religion  or  not.  The 
specific  difference  between  a  saint  and  an  unregenerate 
sinner,  being  reduced  to  a  single  point,  one  would 
think,  that  difference  might  be  discovered,  to  the  cer- 
tain knowledge*  of  a  real  christian,  that  he  has,  and  of 
the  false  professor,  tliat  he  has  not,  this  all  decisive 
mark  of  grace.     Yet, 

2.  It  concerns  us  to  search  and  look,  and  it  may 
hence  be  seen  needful  to  search  diligently,  whether 


Sen  VII.]  of  Moral  Virtue,  123 

we  have  this  root  of  the  matter  in  us.  There  are 
many  counterfeits  of  a  benevolent  temper  and  con- 
duct. There  are  many  ways  in  which  self-love  may 
put  on  the  appearance  of  social  or  divine ;  and  there 
are  many  lower  instincts  of  kindness,  which  are  apt 
to  be  mistaken  for  real  goodness  of  heart.  If  no- 
thing short  of  disinterested,  impartial,  universal  be- 
nevolence, will  stand  the  final  test,  what  reason  is 
there  to  fear  that  multitudes  will  at  last  find  tliemselves 
to  have  been  fatally  deceived  ? 

Lastly  ;  Let  christians  hence  be  excited  to  covet, 
and  by  practice,  and  all  other  proper  means,  to  cul- 
tivate, this  all-important  virtue.  *'  Exercise  thyself 
unto  godliness,"  was  the  counsel  of  Paul  to  Timothy. 
As  our  bodily  limbs,  so  the  habits  of  the  soul,  are 
strengthened  by  exercise.  Let  us  then,  in  this  way, 
as  well  as  by  reading,  meditation  and  prayer,  seek  to 
invigorate  the  law  of  kindness — the  royal  law,  ac- 
cording to  the  scriptures.  .  I  conclude  with  the  ex- 
hortation. Col.  iii.  12,  14.  "  Put  on,  therefore,  as  the 
elect  of  God,  holy  and  beloved,  bowels  of  mercies, 
humbleness  of  mind,  meekness,  long-suffering : — 
And  above  all  these  things,  put  on  charity,  which  is 
the  bond  of  perfectness." 


SERMON  VIII. 


ON   SELF-LOVE  ;    OR  REGARDING   ONE'S   OWN   HAP- 
PINESS. 


HEBREWS  XI.  2G. 

For  he  had  resjiect  unto  the  recoinjience  of  the  reward. 


.UST  not  then  the  doctrine  be  false, 
which  supposes  disinterestedness,  essential  to  all  real 
virtue  or  religion  ?  Moses,  the  great  law-giver  of 
Israel,  was  certainly  an  eminent  saint :  and  his  eaily 
choice  to  which  these  Avords  have  reference,  has  al- 
ways been  thought  an  illustrious  instance,  not  only 
of  a  strong  faith  in  the  promises  of  God,  but  also  of 
extraordinary  piety  and  true  patriotism  :  Yet,  in 
thus  choosing,  it  seems  he  Was  influenced  by  self- 
interest.  An  expectation  of  being  a  gainer  by  it  in 
the  end,  was  his  governing  motive.  Nor  is  this 
mentioned  at  all  to  his  reproach  ;  but  rather  in  his 
commendation.  "  By  faith,  Moses,  when  he  was 
come  to  years,  refused  to  be  called  the  son  of  Pha- 
raoh's daughter  ;  choosing  rather  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the  pleasures 
01  sin  for  a  season  ;  esteeming  the  reproach  of  Christ, 
greater  riches  than  the  treasures  in  Egypt  :  for  he 
had  respect  unto  the-  recompeiicc  of  the  reivard.'''' 


126  On  hamng  a  Regard  to      [Ser.  VIII. 

In  order  to  a  just  statement,  and  right  under- 
standing of  this  matter,  it  is  now  proposed, 

I.  To  consider  what  the  recompence  of  reward 
was,  to  which  Moses  had  respect ;  and  how  far  he 
was  influenced  by  this  motive.     And, 

II.  To  inquire  what  the  doctrine  of  scripture  is, 
and  what  is  the  dictate  of  common  sense,  concern- 
ing self-love,  and  acting  from  motives  of  self-interest. 

In  the  first  place,  let  it  be  considered,  what  the 
recompence  of  reward  was,  to  which  Moses  had 
respect. 

Possibly  the  honor  of  delivering  the  people  of  God 
from  their  cruel  oppressions  in  Egypt,  and  the  ex- 
pected happiness  of  inheriting  with  them  the  prom- 
ised land  of  Canaan,  flowing  with  milk  and  honey, 
might  be  motives  of  some  weight  with  him.  It  is 
not  to  be  believed,  however,  that  any  thing  of  an 
earthly  nature  was  his  principal,  much  less  his  only 
object.  Nor  are  we  to  imagine  that  any  temporal 
recompence,  is  at  all  intended  by  the  apostle  in  our 
text.  Unquestionably,  the  reward  here  meant,  is 
the  same  that  is  spoken  of  in  the  tenth  and  sixteenth 
verses  of  this  chapter  ;  as  what  Abraham,  and  others 
before  mentioned,  sought,  desired  and  looked  for — 
*'  A  city  that  hath  foundations;  a  better  country, 
that  is,  an  heavenly."  Though  little  is  said  in  the 
Old  Testament  scriptures,  of  the  future  blessedness 
of  the  righteous,  compared  with  the  gospel,  wherein 
Christ  hath  brought  life  and  immortality  to  light  ;  yet 
according  to  the  apostle,  those  ancient  patriarchs  had 
some  faith  and  hope  of  another  world.  And,  be- 
yond a  doubt,  the  crown  of  righteousness — the  in- 
heritance incorruptible,  and  undefiled,  and  that  fadeth 
not  away,  which  animated  the  christian  martyrs,  is 
to  be  understood  in  our  text,  by  the  recompence  of 
the  reward. 


Ser.  VIII.]       one^s  own  Happiness.  127 

We  were  further  to  consider  under  the  first  head, 
how  far  Moses  was  influenced  by  this  motive.  It  is 
not  to  be  thought  that  his  owti  happiness,  even  his 
eternal  happiness,  was  the  only  thing  to  which  he  had 
an  ultimate  respect.  From  his  subsequent  history  it 
very  evidently  appears,  that  he  had  a  supreme  regard 
for  the  glory  of  God,  and  a  disinterested  concern  for  the 
good  of  his  people.  On  several  occasions,  when  it 
seemed  to  be  the  divine  purpose  to  destroy  the  whole 
congregation  of  Israel  in  the  wilderness,  at  once,  the 
grand  anxiety  of  Moses,  was  for  the  honor  of  God's 
great  name.  He  also  often  manifested  a  most  generous 
concern  for  the  preservation  of  the  chosen  tribes. 
At  the  foot  of  Sinai,  when  they  had  m-de  a  molten 
god,  and  offered  sacrifice  to  the  idol,  and  the  Lord 
said  to  Moses,  "  I  have  seen  this  people,  and  be- 
hold it  is  a  stiff-necked  people  :  now,  therefore,  let 
me  alone  that  I  may  consume  them,  and  I  will  make 
of  thee  a  great  nation,"  Moses  still  intercedes,  "  Oh, 
this  people  have  sinned  a  great  sin,  and  have  made 
them  gods  of  gold  :  Yet  now,  if  thou  wilt,  forgive 
their  sin :  and  if  not,  blot  me,  I  pray  thee,  out  of 
thy  book  which  thou  hast  written." 

I  do  not  indeed  apprehend  his  meaning  to  be,  that 
he  wished  his  name  might  be  blotted  out  of  the  book 
of  life,  rather  than  to  have  the  people  of  Israel  cut  off. 
He  could  not  suppose  that  his  being  excluded  for  ever 
from  the  divine  favor,  would  be  of  any  avail  for  their 
salvation ;  nor  does  the  manner  of  his  intercession  in- 
timate that  he  offered  to  be  blotted  out  of  God's  book, 
whatever  he  might  mean  by  it,  as  the  condition  of 
their  being  spared.  He  does  not  say.  If  they  cannot 
be  forgiven  without^  blot  me,  I  pray  thee,  out  of 
thy  book  ;  but  if  they  cannot  be  forgiven  at  alL 
That  is,  if  they  must  die,  let  me  die  with  them.  It 
is  only,  I  conceive,  a  strong  manner  of  saying,  that 
his  being  made  a  great  nation,  could  by  no  means 
reconcile  him  to  the  thoughts  of  having  all  the  other 
tribes  and  families  destroyed. 


128  On  hamng  a  Regard  to      [Ser.  Villi 

But  whatever  construction  we  put  upon  the  words  j 
it  is  evident  from  them,  and  from  the  other  passages 
to  which  I  have  refered,  that  Moses  had  a  disinter- 
ested concern  for  the  people  of  Israel,  and  for  the 
glory  of  God  :  and  that  his  own  private  good  was 
not  the  only  object,  to  which  he  had  an  ultimate 
respect. 

II.  We  ^vill  now  inquire  what  the  general  doc- 
trine of  scripture  is,  and  what  is  the  dictate  of  com- 
mon sense,  respecting  self-love,  and  acting  from  mo- 
tives of  self-interest.     And  here, 

1.  It  is  agreeable  to  both,  I  think,  that  actions 
which  proceed  merely  from  self-love,  have  no  praise- 
worthiness  in  a  moral  view  :  or,  that  when  we  have 
no  ultimate  regard  to  any  thing  but  our  own  interest 
or  honor  in  what  we  do,  our  m.ost  specious  deeds  are 
not  at  all  virtuous. 

Thus  the  scriptures  plainly  teach.  "  If  ye  lend 
to  them  of  whom  ye  hope  to  receive,"  says  our  Sav- 
iour, *'  what  reward  have  ye  ?"  And  the  apostle  says, 
"  Though  I  bestow  all  my  goods  to  feed  the  poor, 
and  though  I  give  my  body  to  be  burned,  and  have 
not  charity,  it  profiteth  me  nothing."  It  is  the  plain 
meaning  of  these  passages,  and  of  many  others,  that 
if  self-love  be  the  alone  principle  from  which  we  act, 
or  if  our  own  interest  or  glory  be  our  only  ultimate 
end,  however  much  -we  may  promote  the  good  of 
others,  or  the  glory  of  God,  with  a  subordinate  view, 
there  is  nothing  rewardable  or  praiseworthy  in  our 
seeming  piety  or  liberality. 

And  this  is  evidently  the  common  sense  of  man- 
kind. Actions  esteemed  laudable,  are  ever  suppos- 
ed to  imply  disinterested  goodness.  When  we  know 
thdt  the  man  who  treats  us  \vith  great  courtesy  and 
respect,  is  only  courting  our  friendship  ;  or  that  the 
man  who  relieves  us  in  our  straits  and  necessities, 
has  nothing  in  viciv  but  to  be  thought  liberal,  or  to 


Sen  VllL]        ojic''s  o'lm  Happiness.  129 

get  something  by  it  in  the  end,  do  we  think  him  at  all 
entitled  to  our  esteem  or  gratitude  ?  When  we  are 
well  satisfied  that  the  noisy  patriot,  is  only  seeking 
popularity  and  promotion,  and  cares  nothing  for  his 
country,  do  we  ever  admire  him  as  a  virtuous  char- 
acter ?  When  it  is  well  known  that  the  man  Avho 
praj  s  aloud  in  the  corners  of  the  streets,  who  fasts 
often  with  a  sad  countenance,  or  who  offers  himself 
to  die  as  a  martyr,  does  all  to  be  seen  of  men,  is  he 
ever  thought  truly  religious  ?  "  For  m.en  to  search 
their  own  glor}%"  says  Solomon,  "  is  not  glory." 
And  every  one  feels,  that  mere  self-seeking,  is  not 
virtue. 

2.  There  is  such  a  thing  as  selfishness,  which  the 
word  of  God  condemns,  and  which  all  mankind  con- 
demn, as  a  vice.  The  apostle  evidently  speaks  in  a 
way  of  censure  or  crimination,  when  he  says,  "  All 
seek  their  own  things:"  and  when  he  foretels  that 
men  shall  be  lovers  of  their  own  selves,  as  the  cause 
of  evil  times,  and  of  all  manner  of  abominable  works. 
And  who  is  there  that  does  not  consider  a  selfish, 
contracted  disposition,  as  mean,  odious,  and  detesta- 
ble ?  On  this  particular  there  is  no  need  of  enlarg- 
ing.    Yet, 

3.  I  do  not  think  lliat  the  sin  of  selfishness 
consists  in  the  natural  principle  of  self-love.  I  do 
not  think  it  is  either  a  dictate  of  common  sense,  or  a 
doctrine  of  scripture,  that  it  is  wrong  for  a  man  to  re- 
gard his  ov.ii  interest.  If  this  ^vere  a  thing  in  itself 
-ivrong,  it  would  be  so  in  every  degi-ee,  and  in  all 
cases.  It  would  be  vv-rong  to  have  the  least  desire  of 
our  own  happiness,  in  itself  considered  ;  or  to  be 
influenced  at  all  by  the  hope  of  enjoying  good,  or  by 
the  fear  of  suffering  evil.  But  this,  certainl}^,  is  not 
agreeable  to  common  sense.  No  one  supposes  that 
it  is  criminal  to  labor  in  an  honest  calling,  to  procure 
the  necessaries  and  comforts  of  life  ;  or  that  ail  work- 

R 


130  On  bamig  a  Regard  to      [Ser.  VIII. 

ing  for  wages  is  a  sin.  It  is  never  thought  that  tak- 
ing prudent  care  for  the  preservation  of  one's  heahh, 
or  good  name,  or  outwai'd  estate,  is  unlawful,  or  un- 
becoming a  christian.  We  may  use  unlawful  means, 
for  preserving  and  furthering  any  of  our  valuable  in- 
terests ;  but  to  vdhit  them,  or  to  endeavor  to  secure 
and  advance  them,  without  transgressing  any  of  the 
rules  of  righteousness,  is  what  no  man's  conscience 
condemns. 

Nor  is  it  less  evident  that  God  does  not  condemn, 
all  regard  to  our  own  happiness,  as  a  moral  evil.  He 
requires  that  we  should  love  our  neighbor  as  our- 
sehes  ;  but  no  where  does  he  forbid  us  to  love  our- 
selves, as  well  as  our  neighbors.  In  the  scriptures 
both  of  the  Old  and  New- Testament,  we  ai^e  urged  to 
duty  by  considerations  adapted  to  operate  upon  the 
principle  of  self-love.  Threatenings  and  promises, 
of  a  personal  nature,  relating  both  to  the  life  that  now 
is,  and  that  vdiich  is  to  come,  are  abundantly  made 
use  of  to  dissuade  men  from  the  ^vays  of  sin,  and  to 
induce  them  to  the  practice  of  righteousness  :  whence 
it  evidently  appears,  that  being  influenced  to  the  ex- 
ternals  of  religion  and  virtue,  by  a  view  to  our  own 
interest  and  safety,  is  not  in  itself  sinful. 

But  if  the  sin  of  selfishness  doth  not  consist  in 
self-love,  in  what  does  it  consist  ? 

I  answer,  in  not  loving  God  and  our  neighbor  : 
in  not  being  bene-\-olent.  The  difference  betweeji  a 
truly  benevolent  man,  and  one  totally  selfish,  I  con- 
ceive, is  simply  this  :  the  former  is  kindly  affection- 
cd  towards  all ;  the  latter  cares  for  none  but  himself. 
I  knov/  of  no  reason  VvC  have  to  think,  that  the  most 
selfish  man  has  a  stronger  principle  of  self-preser^a- 
tion,  or  a  greater  concern  for  his  own  happiness, 
than  a  good  man  ha^.  All  the  radical  fault  in  the 
iirst,  I  apprehend,  is,  he  has  nothing  of  that  love 
Vv'hich  is  the  fulfilling  of  the  law — he  is  destitute  of 
that  charity  which  is  the  end  of  the  commandment. 
Men  may  think  more  highly  of  themselves  than  they 


Ser.  Vlil.J        (fne''s  own  Happiness.  131 

ought  to  think — they  may  have  the  self-lo\'e  of 
esteem  or  complacency  in  an  inordinate  degree  : 
but  the  self-love  of  benevolence,  or  the  desire  of 
one's  o\vn  happiness,  absolutely  considered,  is  prob- 
ably never  to  excess.  Comparatively,  it  may  in- 
deed be  excessive ;  and  always  is,  in  the  unright- 
eous, or  the  imperfectly  righteous.  But  then  what 
renders  it  so,  may  be  only  the  \v'ant,  or  deficiency,  of 
disinterested  benevolence.  Being  disposed  to  wish 
Avell  to  others,  doth  not,  that  I  know  of,  at  all  lessen 
good  will  to  one's  self :  it  only  regulates  its  opera- 
tions. It  restrains  us  from  pleasing  ourselves,  and 
from  promoting  our  own  interest,  in  ways  displeas- 
ing and  injurious  to  odiers  :  and  it  excites  to  self- 
denial,  and  giving  up  one's  own  good,  when  the 
greater  good  of  one's  neighbor,  or  of  the  public,  so 
requires. 

Perhaps  the  most  disinterested  beings  in  the  uni- 
verse, have  as  tender  a  conceiTi  for  their  own  Dreser- 
vation,  and  enjoyment  of  good,  as  the  most  selfish. 
But  thus  much  is  certain,  I  conceive,  and  hath  now 
been  sufficiently  evinced,  that  self-Io^•e,  considered 
simply  as  the  desire  of  one's  own  safet}'-  and  hapoi- 
ness,  is  not  sinful. 

4.  There  is  such  a  thing  as  acting  from  respect 
to  the  recompence  of  the  reward,  or  from  the 
hope  of  inheriting  the  promises,  -which  is  virtuous 
and  commendable.  There  is  a  kind  of  happiness, 
the  desire  of  v/hich  implies  holiness. 

When  our  Saviour  exhorted  his  hearers  to  labor 
for  that  meat  Avhich  endureth  unto  e\'eriasting  life, 
undoubtedly  he  set  before  them  a  moti\e  by  v.hich 
they  would  have  done  v*  ell  to  have  been  influenced. 
When  he  said,  "  Mary  liath  chosen  the  good  part 
^^"hich  shall  not  be  taken  from  her,"  he  evidently 
comrriended  her  choice.  When  he  directed  his  dis- 
ciples to  give  their  alms  in  secret,  telling  them  they 
should  be  rewarded  openly  ;  when  he  said,   "  Love 


132  On  ha'uing  a  Regard  to      [Ser.  VIII. 

your  enemies,  and  do  good  and  lend,  hoping  for  no- 
thing again,  and  your  reward  shall  be  great ;"  and  to 
a  particular  person  at  another  time,  "  When  thou 
makest  a  feast,  call  the  poor,  the  maimed,  the  lame, 
the  blind  ;  and  thou  shalt  be  blessed  :  for  they  can- 
not recompense  thee  ;  for  thou  shall  be  recompensed 
at  the  resurrection  of  the  just ;"  he  plainly  consid- 
ered having  respect  to  this  recompence,  as  truly  wise 
and  praiscAvorthy.  To  the  like  purpose  I  may  take 
notice  of  the  words  of  the  apostle,  Rom.  ii.  6,  7, 
where,  speaking  of  the  day  of  the  revelation  of  the 
righteous  judgment  of  God,  he  says,  '^  Who  will 
render  to  every  man  according  to  his  deeds.  To 
them  v.'ho,  by  patient  continuance  in  v/ell-doing, 
seek  for  glory,  and  honor,  and  immortality,  eternal 
life."  The  Bible  is  full  of  passages  in  which  this 
motive  to  duty  is  proposed ;  and  in  which,  being 
influenced  by  it,  is  represented  as  laudable. 

The  truth  of  the  matter  respecting  self-love,  ap- 
peals to  be  this  :  The  general  desire  of  happiness  is 
common  to  ail  ;  hov  ever  perfectly  holy,  or  however 
totally  depraved.  In  this,  therefore,  there  is  nothing 
of  moral  excellency,  or  of  moral  evil.  It  is  found, 
indeed,  in  all  sensitive  nature  ;  in  beasts  and  insects, 
as  \\  ell  as  in  our  omu  species.  In  rational  creatures 
it  will  leiid  to  virtue  or  vice,  to  holiness  or  sin,  ac- 
cording to  their  moral  taste  or  disposition.  Wicked 
men,  through  their  depravity  of  nature,  consisting  in 
the  want  of  a  benevolent  temper,  place  their  happi- 
ness in  the  gratification  of  selfish  appetites  and  pas- 
sions only—"  tlie  lust  of  the  flesh,  the  lust  of  the 
e}  es,  and  the  pride  of  life."  They  mind  earthly 
things — the  ple^.^iures,  honors,  and  riches  of  this 
v.orid,  as  their  chief  good.  And  in  the  pursuit  of 
these,  not  regarding  the  glory  of  God  or  the  good  of 
their  rjeiglibor,  they  are  led,  unless  restrained  by 
se*i:sh  prudence,  to  intemperance  and  le^^dness,  to 
frauds  and  oppressions,  to  envy  and  revenge,  to  wars 
and  fightirigs.     Those,  on  the   contrary,  who  have 


Ser.  VIII.]        one''s  ovm  Happiness.  133 

been  renewed  in  the  spirit  of  their  mind,  by  having 
had  a  principle  of  universal  benevolence  created  in 
them,  place  their  happiness  in  the  advancement  of  the 
gi-eatest  universal  good.  They  love  God  supremely ; 
and  to  glorify  him,  is  their  chief  end.  They  love 
the  Lord  Jesus  Christ  in  sincerity ;  and  therefore  to 
be  w  ith  him  where  he  is,  that  they  may  behold  his 
glory,  is  their  ultimate  hope  :  to  believe  in  him, 
while  nov/  they  see  him  not,  fills  them  with  unspeak- 
able joy.  They  love  their  neighbor  as  themselves; 
and  hence  they  consider  the  interest  of  others  as  their  . 
oAvn,  and  take  delight  in  doing  good  to  all,  as  they 
have  opportunity. 

The  reason  why  seeking  the  joys  above  is  virtu- 
ous, whereas  setting  our  affections  on  things  on  the 
earth  is  vicious,  is  not  merely  because  the  former 
ai'e  greater,  or  more  durable,  but  because  they  ai-e 
of  a  different  nature.  The  pleasures  of  the  spiritu- 
ally minded  in  the  life  which  no\v  is,  are  an  object 
of  praiseworthy  pursuit.  The  delight  of  the  carnally 
Hiinded  are  despicable  and  base,  though  supposed 
to  be  in  the  life  to  come.  There  is  nothing  better, 
in  being  influenced  to  painful  labors  and  self-denials, 
by  an  expectation  of  the  Pagan  Elysian  fields,  or  of 
a  Mahometan  paradise,  than  by  the  hope  of  similar 
indulgences  and  gratifications  here  on  the  eaith. 
The  eternal  recompence  of  reward,  to  m  hich  good 
men,  like  Moses,  have  respect,  is  a  heaven  of  holi- 
ness. It  consists  in  seeing  God's  glory,  and  the 
good  of  the  universe,  most  highly  advanced,  and  iu 
joining  to  advance  them.  Hence,  being  influenced 
to  well-doing  and  patient  suffering  by  this  hope,  is 
not  only  innocent  ;  it  is  virtuous ;  it  is  noble  ;  it  is 
divine.  Such  ^vas  the  hope,  and  the  joy,  set  before 
Jesus  himself,  the  author  and  finisher  of  our  faith  ; 
for  which  he  endured  the  cross,  despising  the  shame. 

By  way  of  inference  and  application, 

1.  It  may  be  seen  from  what  has  been  said.  That 
representing  godliness   and  righteousness,    as  the 


134  On  having  a  Regard  to      [Ser.  VIII. 

scriptures  do,  in  an  interesting  light,  is  not  inconsist- 
ent with  reason,  or  with  common  sense. 

It  has  been  objected  to  the  Bible,  by  some  unbe- 
lievers, by  one  at  least,  that  it  is  a  selfish  system. 
That  it  teaches  us  to  love  God  and  virtue,  not  for 
God's  and  virtue's  sake,  but  for  our  own  sake. 

Now,  it  must  be  admitted,  that  the  holy  scriptures 
set  life  and  death  before  men,  to  persuade  them  to 
forsake  the  ways  of  sin,  and  turn  their  feet  unto  the 
testimonies  of  the  Lord  :  and  likewise  that  the  in- 
spired writers  address  themselves  to  our  natural  grat- 
itude, by  representations  of  the  goodness  of  God  to 
the  children  of  men,  as  an  inducement  to  love,  adore 
and  serve  him.  But  it  has  been  proved,  I  appre- 
hend, in  the  preceding  discourse,  that  neither  natur- 
al self-love,  nor  natural  gratitude  thence  proceeding, 
is  a  principle  in  itself  sinful,  or  from  which  it  is 
wrong  to  be  influenced  to  act.  It  has  also  been  seen, 
that  though  the  Bible  makes  use  of  motives  adapted 
to  work  upon  the  natural  feelings  of  men,  to  awakeu 
their  attention  to  the  things  which  belong  to  their 
peace  and  duty  ;  yet  it  never  supposes  that  we  have 
any  true  holiness,  unless  we  love  God  and  virtue  for 
their  own  sake  ;  or  not  merely  from  selfish  princi- 
ples. The  scripture  system  of  morals,  is  certainly 
as  disinterested  as  it  ought  to  be,  according  to  reason 
and  common  sense.  By  manifestation  of  the  truth, 
it  will  commend  itself  to  every  man's  conscience, 
as  being  perfectly  right  in  this  respect. 

2.  What  has  been  said  may  furnish  an  answer 
to  one  very  metaphysical  objection,  on'  the  other 
hand,  against  the  doctrine  of  disinterested  benevo- 
lence. It  is  sometimes  contended,  that  there  can  be 
no  such  thing  as  disinterestedness.  That,  on  sup- 
position any  place  their  happiness  in  glorifying  God, 
and  doing  good  ;  still  tlieir  own  happiness,  is  their 
only  ultimate  object. 


Ser.  VIII.]        one^s  otvn  Happiness.  135 

To  this,  the  answer  is  ;  one  who  has  no  ultimate 
regard  to  the  glory  of  God,  or  the  good  of  his  neigh- 
bor, cannot  place  his  happiness  in  glorifying  the  one, 
or  in  doing  good  to  the  other.  As  well  might  one 
Avhose  palate  nauseates  every  sweet  thing,  persuade 
himself  to  love  honey,  by  representing  to  himself  the 
pleasure  he  should  take  in  eating  it,  if  he  did.  In 
this  sense,  the  saying  of  Solomon  is  true,  "  If  a 
man  would  give  all  the  substance  of  his  house  for 
love,  it  would  be  utterly  contemned  ;"  that  is,  total- 
ly unavailing.  One  may  wish  for  his  OAvn  sake,  that 
he  loved  God  and  virtue  ;  but  neither  this  wish,  nor 
all  the  world  if  he  had  it  to  give,  could  make  a  man 
sincerely  love  them,  who  has  no  disinterested  good- 
ness. Taking  pleasure  in  glorifying  God,  and  do- 
ing good  to  men,  presupposes  that  we  love  them  for 
their  own  sake  ;  and  cannot  be  the  effect  of  a  desire 
to  love  them,  for  the  sake  of  that  pleasure.  This, 
therefore,  cannot  be  the  happiness  of  a  totally  selfish 
man  ;  or  a  selfish  kind  of  happiness. 

3.  The  preceding  observations  upon  this  subject, 
may  administer  comfort  to  some  doubting  christians. 
I  have  heard  some  bemoan  themselves,  and  express 
anxious  fears  that  they  have  no  grace,  because  they 
find  so  much  in  their  hearts  of  self-love.  Because, 
in  denying  ungodliness  and  worldly  lusts,  and  living 
soberly,  righteously  and  religiously,  they  feel  them- 
selves so  much  influenced  by  the  dread  of  future 
misery,  and  the  hope  of  eternal  happiness. 

Let  such  be  reminded,  that  looking  for  the  blessed 
hope  and  glorious  appearing  of  Jesus  Christ,  is  the 
very  motive  by  which  "  the  grace  of  God  that  bring- 
eth  salvation  teacheth  us,"  so  to  deny  ourselves,  and 
so  to  live.  That  the  promise  of  a  crown  of  life,  is 
an  inducement  to  be  faithful  unto  death,  set  before 
us  by  our  righteous  Judge. 

Let  them  also  be  told,  that  the  natural  desire  of 
their  own  safety,  though  not  a  virtue,  is  as  strong  in 


135  On  bcmng  a  Regard  to      [Ser.  VIII. 

the  godly,  as  in  the  ungodly.  Neither  the  desire  of 
happiness,  nor  the  dread  of  being  miserable,  though 
ever  so  ardent,  is  any  evidence  that  one  is  not  a  chris- 
tian ;  though  something  more  is  necessary  to  make 
it  evident  that  one  is  a  christian. 

4.  From  what  has  been  said,  the  self-deception  of 
some  others,  who  have  perhaps  no  doubts  of  their 
good  estate,  may  be  detected.  It  seems  to  be  thought 
by  many,  that  if  the  happiness  of  heaven  be  the  main 
object  of  one's  pursuit,  he  has  certainly  been  born 
from  above.  This  is  true  indeed,  if  the  happiness 
of  heaven  be  rightly  understood,  and  really  desired* 
But  a  mistake  here  is  very  possible.  An  idea  of 
heaven  suited  to  the  natural  dispositions  of  men,  is 
not  confined  to  Pagans  and  Mahometans.  The 
thoughts  of  white  robes,  crowns  of  gold,  and  rivers 
of  pleasures,  not  spiritualized,  may  be  very  delight- 
ful to  a  carnal  mind.  By  such  hopes,  the  sensualist, 
the  worldly-minded,  and  the  vain-glorious,  may  be 
animated  to  do  and  suffer  great  things.  Unless  you 
hunger  and  thirst  after  righteousness  ;  unless  you  are 
seeking  for  spiritual  happiness,  your  hopes  of  heaven 
are  vain  :  You  are  yet  in  your  sins. 

5.  Let  this  text  and  subject  be  improved  in  a  use 
of  exhortation  to  all,  to  seek  first  the  kingdom  of 
God,  and  his  righteousness. 

Moses,  we  are  told,  when  he  was  come  to  years, 
chose  rather  to  suffer  affliction  with  the  people  of 
God,  than  to  enjoy  the  pleasures  of  sin  for  a  season. 
And  did  he  not  make  a  prudent  choice  ?  Had  he 
continued  in  the  court  of  Egypt,  as  the  son  of  Pha- 
raoh's daus;hter,  he  mis-ht  have  induls^ed  the  lust  of 
the  flesh,  the  lust  of  the  eyes,  and  the  pride  of  life,  in 
a  high  degree.  But  ho^v  long,  ago  ^vould  all  these 
Gratifications  have  been  at  an  end  ?  Great  were  the 
aiHictions  which  he  suffered  w  ith  the  people  of  God : 
hut   all   these  sufferings,    likewise,  have  now  long 


Ser.  VIII.]        oiie''s  ow?i  Happiness.  13? 

been  over.  Long  has  he  enjoyed  the'  glorious  re- 
compence  of  reward  to  which  he  had  respect ;  and 
he  will  enjoy  it  to  all  eternity. 

Will  you  not  then,  those  of  my  readers  who  are 
come  to  yeai-s  of  discretion,  though  young,  be  per- 
suaded to  make  a  similar  choice  ?  Will  you  not  re- 
nounce tlie  vanities  of  this  present  Avorld,  and  the 
service  of  diverse  lusts  and  pleasures,  and  make  that 
happiness  which  will  be  permanent  and  soul-satisfy- 
ing, the  object  of  your  most  earnest  pursuit  ?  Should 
you  hereafter  see  innumerable  others  in  the  king- 
dom of  heaven,  and  yourselves  shut  out,  how  bitter 
will  be  your  lamentation  and  self-reproach  ?  Be  per- 
suaded to  have  respect  to  such  eternal  consequences ; 
to  pay  a  serious  attention  to  the  one  thing  needful  ; 
and  to  choose  the  good  part,  which  shall  not  be  tak- 
en from  you. 


S 


SERMON  IX. 


ON  THE    UNIVERSAL    SINFULNESS   OF  MANKIND. 


1  JOHN  I.  8. 


If  ive  say  that  we  Mve  no  sirij  we  deceive  ourselves,  and  the 
ti'uth  is  not  in  us. 


XN  nothing  do  we  more  hate  the  hght,  and 
shut  our  eyes  against  it,  than  in  regard  to  our  own 
sins  :  and  yet,  in  nothing  is  it  of  greater  importance 
to  us,  that  we  should  come  to  the  knowledge  of  the 
truth.  Not  only  must  the  unregenerate  be  effectual- 
ly convinced  of  sin,  before  they  will  in  earnest  attend 
to  the  gospel  of  their  salvation ;  but  it  is  very  neces- 
sary that  the  renewed,  and  even  the  holiest  saints  on 
earth,  should  have  an  abiding  sense  of  their  remain- 
ing imperfections  ;  and  should  see  that  sin  still  dwel- 
leth  in  them,  and  often  easily  besets  them.  This  is 
necessary  to  awaken  them  to  constant  watchfulness, 
and  exertion  in  the  spiritual  warfare  ;  to  excite  them 
to  walk  humbly  with  God,  and  to  make  them  see 
their  need  of  daily  pardoning  mercy,  and  of  further 
sanctifying  grace.  Great  care  is  therefore  taken  in 
the  holy  scriptures,  to  guard  persons  of  all  characters 
agaiiist  trusting  in  themselves  that  they  are  righteous, 
or  thinking  more  highly  of  their  innocence  than  they 
p^ught  to  think. 


140  The  unhersal  Sinfulness         [Ser.  IX. 

Whether  any  in  the  days  of  the  apostles,  carried 
this  self-fiattery  so  far  as  to  imagine  themselves  whol- 
ly free  from  sin,  which  gave  occasion  for  the  caution 
in  our  text,  I  am  not  able  to  say.  Some  such,  how- 
ever, it  is  said,  there  now  are.  I  understand  it  is 
the  professed  opinion  of  one  sect  among  us,  who 
have  compassed  sea  and  land  to  make  proselytes, 
that  sinless  perfection  is  attainable  in  this  life  ;  and 
that  many  of  them  vainly  boast  of  being  themselves 
already  thus  perfect. 

But  it  is  not  merely  with  a  view  to  them,  or  to 
the  refutation  of  this  tenet  of  theirs,  that  I  have  now 
made  choice  of  these  words.  There  are  many  other 
erroneous  opinions,  too  common  at  all  times  and  in 
all  places,  the  tendency  of  which  is  to  make  sinners 
flatter  themselves  in  their  own  eyes,  and  not  see  that 
their  iniquity  is  hateful.  And  many  who  are  not 
much  erroneous  in  speculation,  from  mere  careless- 
ness and  stupidity,  often  feel  as  if  they  were  whole, 
rich  and  increased  with  goods,  and  had  need  of  noth- 
ing. This  short  passage  of  scripture,  given  by  in- 
spiration of  God,  if  duly  attended  to,  may  lead  to 
a  detection  of  all  such  delusions  ;  and,  it  is  hoped, 
may  be  profitable  for  doctrine,  for  reproof,  for  cor- 
rection, and  for  instruction  in  righteousness,  to  all 
these  sorts  of  persons. 

That  the  truth  of  what  the  apostle  here  asserts  may 
be  more  fully  illustrated,  I  shall  begin  with  a  particu- 
lar inquiry  into  \a  hat  things  are  sinful,  in  a  moral 
agent :  Shall  then  show  that  it  is  a  gross  self-decep- 
tion, for  any  of  mankind  in  this  world,  to  think  they 
have  no  sin  :  and  lastly,  shall  consider,  how^  it  is  to 
be  understood  that  the  truth  is  not  in  us,  if  we  say 
thus. 

Our  first  inquiry,  is  concerning  the  things  which 
ought  to  be  accounted  sinful,  in  a  moral  agent  :  or, 
to  answer  the  question,  What  is  sin  ? 


Ser.  IX.]  of  Mankind.  141 

On  this  question  we  have  iDeen  taught,  and  some 
of  us  still  teach  our  children  to  answer  :  "  Sin  is  any 
want  of  conformity  unto,  or  transgression  of,  the 
law  of  God."  But  the  apostle  John,  in  another 
chapter  of  this  episde,  according  to  our  translation 
at  least,  seems  to  have  given  a  more  limited  defini- 
tion of  sin.  He  says,  "  Whosoever  committeth  sin; 
transgresseth  the  law  ;  for  sin  is  the  transgression  of 
the  law."  It  is  however  to  be  observed,  that  his 
word,  \_anomia^'\  which  our  translators  have  render- 
ed, "the  transgi-ession  of  the  law,"  properly  sig- 
nifies, a  delation  from  law  ;  whether  by  going 
beyond  it,  or  not  coming  up  to  it.  Want  of  con- 
formity, as  well  as  transgression,  may  therefore  be 
comprehended  in  his  meaning. 

But  we  will  consider  sins  of  commission,  in  the 
first  place  ;  and  then  inquire  whether  there  must  not 
be  sin  in  the  heart,  prior  to  these  ;  and  also  whether 
v/e  may  not  be  guilty  of  sins  of  omission,  besides 
these. 

Respecting  sins  of  commission,  or  transgression, 
it  is  to  be  observed, 

1.  That  whenever  our  external  actions  are  wrong-, 
and  such  as  God  hath  forbidden,  we  transgress  the 
la^^',  and  commit  sin. 

Under  this  particular  are  comprehended  all  idola- 
try ;  all  worshipping  of  false  gods,  or  making  graven 
images,  and  bowing  down  before  them  :  all  profana- 
tion of  the  Lord's  day,  by  spending  any  part  of  it  in 
unnecessaiy  secular  labors,  or  idle  diversions  :  all 
disobedience  to  parents,  and  undue  disrespect  to  su- 
periors, or  any  others  :  all  murders,  and  unjust  wars 
and  contentions  :  all  suicide,  and  intemperance  :  all 
lewd  and  lacivious  conduct :  and  all  robbery,  theft, 
cheating,  extortion  and  oppression  in  our  dealings. 
Dom^  any  of  these  things,  is  evidently  transgressing, 


142  The  unher sal  Sinfulness         [Ser.  IX, 

aiid  committing  sin.  The  Avrath  of  God  is  plainly 
revealed  from  heaven,  against  all  such  ungodliness 
and  unrighteousness  of  men. 

2.  All  wicked  words,  w^hether  profane,  or  false,  or 
slanderous,  or  obscene,  are  sins  of  commission.  It 
was  the  resolution  of  David,  "  I  will  take  heed  to  my 
M^ays,  that  I  sin  not  with  my  tongue."  It  is  a  prov- 
erb of  Solomon,  "  In  the  multitude  of  words  there 
wanteth  not  sin."  Our  Saviour  says,  "  Every  idle 
word  that  men  shall  speak,  they  shall  give  account 
thereof  in  the  day  of  judgment :  for  by  thy  words 
thou  shalt  be  justified,  and  by  thy  \^^ords  thou  shalt 
be  condemned."  And  the  apostle  James  tells  us, 
*'  The  tongue  is  a  fire,  a  world  of  iniquity  :  it  set*, 
teth  on  fire  the  whole  course  of  nature,  and  it  is  set 
on  fire  of  hell." 

3.  We  may  transgress,  and  commit  sin,  in  only 
the  secret  thoughts  of  our  hearts.  To  these,  the 
divine  law  extends ;  though  human  laws  cannot  take 
■cognizance  of  them.  The  tenth  commandment  is 
express  to  this  purpose  ;  "Thou  shalt  not  covet." 
And  the  sixth  and  seventh,  according  to  our  Saviour's 
exposition,  impHcitly  forbid,  all  unreasonable  anger, 
and  every  libidinous  desire.  The  um'ighteous  man 
is  required  to  forsake  his  thoughts  ;  and  it  is  said, 
"  The  /i?oz/^/6^  of  foolishness  is  sin."  Not,  indeed, 
all  thinking  of  folly  or  wickedness.  We  ought  often 
to  think  of  our  own  sins,  that  we  may  repent  of  them  ; 
and  sometimes  of  the  sins  of  others,  that  we  maj- 
reprove  them.  And  we  may  have  evil  thoughts  sug- 
gested to  us,  by  wicked  men  or  evil  spirits,  withoi;^ 
being  able  to  avoid  it,  and  without  being  faulty. 
Bat  that  sin  may  be  committed  in  the  thoughts,  in- 
tents, or  desires  of  the  heart,  when  it  proceeds  no 
iurther,  is  an  undoubted  truth.  To  devise  evil,  to 
meditate  revenge,  or  to  think  of  any  wickedness, 
with  a  wish  to  perpetrate  it,  or  with  complacerxy  in 
;t,  is  certainly  sinful. 


Ser.  IX.]  of  Mankind.  143? 

That  men  may  commit  sin  in  the  thought,  wordy 
and  deed,  will  not  be  much  disputed. 

We  \^dll  now  inquire,  whether  nothing  faulty  is 
imputable  to  us,  besides  sins  of  commission :  or. 
whether  there  may  not  be,  what  is  truly  of  the  nature 
of  sin,  prior  to,  or  distinct  from,  actual  transgres- 
sions.    On  this,  I  observe, 

1.  The  Bible  appeai-s  to  speak  of  positive  sin  in 
the  heart  of  man,  antecedently  to  sinful  actions,  or 
vv^ords,  or  even  thoughts  ;  and  as  being  the  cause  of 
all  these. 

I  do  not  suppose  indeed,  that  there  are  any  evil 
principles  or  instincts  in  us,  so  radical,  that  they 
must  have  been  created,  by  the  immediate  power  of 
God.  The  corruption  of  our  m  hole  nature,  I  be- 
lieve, primarily  consists  in  the  want  of  original  right- 
eousness, or  of  a  good  disposition.  From  self-love, 
and  those  appetites  and  passions  which  are  not  in 
themselves  sinful,  when  one  is  destitute  of  virtue, 
that  is,  of  the  governing  love  of  God  and  his  neigh- 
bor, I  conceive,  will  naturally  be  formed,  all  those 
roots  of  bitterness  which  springing  up  trouble  us. 

That  there  are,  however,  propensities  to  evil  ac- 
tions in  depraved  human  nature,  seems  plainly 
taught  in  the  holy  scriptures ;  and  this  appears  ne- 
cessary to  be  supposed,  in  order  to  account  for  the 
sinful  volitions  of  men,  and  their  wicked  external 
conduct.  Our  Saviour  says,  "  From  within,  out  of 
the  hearty  proceed  evil  thoughts,  blasphemies,  mur- 
ders," &c.  The  apostle  James  speaks  of  the  lusts  of 
men,  which  war  in  their  meinbers,  whence  come 
wars  and  fightings  :  and  he  says,  "  Do  ye  think  that 
the  scripture  saith  in  vain,  The  spirit  which  dwelleth 
in  us,  lusteth  to  envy  ?"  And  tlie  apostle  Paul  com- 
plains of  a  laiv  in  his  members,  v\'arring  against  the 
law  of  his  mind  :  a  laiv  of  sin,  working  death  :  a 
ki\v  that  when  he  v\-ould  do  good,   evil  was  present 


144  T'he  iinhersal  Sinfulness         [Ser.  IX4 

with  him.  By  all  which  phrases,  in  these  several 
passages,  this  idea  seems  plainly  intended  and  ex- 
pressed ;  that  there  are  in  fallen  man,  propensities  of 
nature  to  moral  evil.  And  that  it  must  be  so,  may 
be  concluded  from  the  evil  volitions  and  actions  of 
men,  with  as  much  certainty  as  the  tree  is  known  by 
its  fruit,  or  as  any  cause  can  be  leai'nt  from  its  con- 
stant visible  effects. 

But  if  this  be  the  evident  fact,  that  we  have  such 
lusts  which  war  in  us  ;  such  laws  of  sin  ;  such  pro- 
pensities to  choose  the  evil  and  refuse  the  good  ;  un- 
doubtedly, these  lusts,  as  well  as  the  warring  of 
them  ;  these  laws,  as  well  as  their  operation,  must  be 
sinful.  If  the  fruit  be  corrupt,  the  tree  is  also  cor- 
rupt. It  is  agreeable  to  scripture,  as  well  as  reason 
and  common  sense,  that  the  nature  of  a  moral  agent 
may  be  holy  or  unholy.  The  psalmist  saySj  when 
praising  the  Lord,  "  Thou  art  goodj  and  doest 
good."  And  we  always  suppose  that  the  Most 
High  is  worthy  of  praise  for  \vhat  he  ?>,  and  not 
merely  for  what  he  does :  for  the  perfections  of  his 
nature,  and  not  merely  for  his  wonderful  v/orks.  But 
if  God  is  to  be  praised  for  being  good,  as  well  as  for 
doing  good ;  for  the  same  reason  we  are  to  be  blamed 
for  being  bad,  as  v/ell  as  for  conducting  ill.  And  do 
vve  not  always  thus  judge,  in  accusing  or  excusing 
one  another  ?  Is  not  a  man  of  an  envious,  revengeful, 
malicious  disposition,  whether  at  present  provoked 
or  not,  to  the  actings  or  feelings  of  these  passions, 
ever  looked  upon  in  an  odious  light  ?  Is  not  such 
a  disposition  itself,  universally  disapproved,  and 
thought  hateful  ? 

2.  It  seems,  I  think,  to  be  the  doctrine  of  scripture, 
and  not  disagreeable  to  the  dictates  of  common  sense, 
that  mere  neglects  of  duty,  and  merely  the  v/ant  of 
virtuous  affections,  are  sinful,  in  a  moral  agent.  I 
put  the  want  of  good  affections  and  the  omissions  of 
tluty  together,  because  a  proof  of  the  criminality  of 
them  cannot  well  be  separated. 


Ser.  IX.]  of  Mankind.  UB 

It  hath  been  said,  (though  not  by  them  of  old 
time,)  that  "  all  sin  consists  in  positive  volition  and 
exercise.''^  None,  consequently,  in  principle,  or  in 
being  unprincipled  :  none  in  the  weakness,  or  total 
want,  of  virtuous  and  religious  affections :  none  in 
the  omission  or  careless  performance  of  any  duty.  It 
is  said,  that  in  not  loving  God  or  our  neighbor  ;  in 
not  repenting,  or  not  believing  in  Christ  ;  in  not 
being  merciful  or  just ;  in  not  ever  doing  any  good, 
we  are  guilty  of  no  sin. 

But  by  whomsoever,  or  by  hov/  manysoever,  all 
this  is  said,  it  should  not  be  received  without  exam- 
ination. "  To  the  law  and  to  the  testimony  :"  as 
far  as  any  "  speak  not  according  to  this  word,  there 
is  no  light  in  them." 

That  all  sin  consists  in  positives,  is  a  position 
the  truth  of  Avhich,  the  very  phraseology  of  scripture, 
on  this  subject,  gives  us  some  reason  to  suspect. 
Sin  is  generally  expressed  by  negative  terms  :  un- 
holiness,  ungodliness,  unrighteousness,  iniquity.  Is 
there  no  wwholiness,  in  the  want  of  holiness  ?  no  mi- 
godliness,  in  not  having  any  godliness  ?  no  z/wright- 
eousness,  in  not  being  righteous  ?  no  iniquity,  in 
never  paying  any  regard  to  justice  and  equity  ? 

But  we  hg.ve  greater  witness  than  that  of  mere 
names  and  phrases.  How  often  have  prophets  and 
apostles,  and  how  often  has  the  Author  and  Finisher 
of  our  faith,  blamed  and  condemned  men  for  deficien- 
cies and  neglects ;  for  the  want  of  pious  and  benevo- 
lent affections,  and  for  the  omission  of  religious  and 
social  duties  ?  \Vlien  our  Saviour  said  to  some  of 
his  heai'ers,  "  I  know  you,  that  ye  have  not  the  love 
of  God  in  you  ;"  he  meant,  one  would  think,  to 
charge  them  with  that  Avhich  was  not  altogether 
faultless.  And  we  know  he  upbraided  those  afnong 
^Adiom  most  of  his  mighty  works  had  been  done, 
denounced  woes  upon  them,  and  told  them  it  would 
be  more  tolerable  for  Sodom  and  Gomorrah  than  for 
them,  "because  they    repented  not.''     It  was  like- 

T 


146  '        The  unhersal  Sinfulness         [Ser.  IX< 

wise  a  saying  of  his,  "  He  that  beliei)eth  not  is  con- 
demned aheady,  because  he  hath  not  believed.''^  In 
his  parable  of  the  man  that  had  been  robbed,  and  lay 
Avounded  and  half  dead  ;  he  evidently  supposed  that 
the  Levite  and  priest,  who  passed  by,  w^re  very  cul- 
pable, for  not  showing  kindness  to  one  of  their  own 
nation,  in  such  circumstances  of  distress.  And  in 
his  representations  of  the  day  of  judgment,  he  hath 
taught  us  in  the  strongest  manner,  that  men  will  then 
be  condemned  for  mere  neglects  of  duty.  Thus,  in 
the  parable  of  the  talents  left  with  servants  to  be  im- 
proved for  their  lord  during  his  absence  ;  the  one 
who  had  made  no  use  of  his  talent,  is,  for  that  reason 
called  a  slothful  and  ivicked  servant,  and  ordered  to 
be  cast  into  outer  darkness.  And  in  the  plainer  ac- 
count which  follows,  of  the  proceedings  of  that  great 
and  awful  day,  where  we  are  told  that  the  Judge  will 
say  to  them  on  his  left  hand,  "  Depart  from  me, 
ye  cursed,  into  everlasting  fire  ;"  the  only  crimes 
charged  as  the  cause  of  this  terrible  sentence,  are  sins 
of  omission.  "  For  I  was  an  hungred,  and  ye  gave 
me  no  meat :  I  was  thirsty,  and  ye  gave  me  no  drink  : 
I  w^s  a  stranger,  and  ye  took  me  not  in  :  naked,  and 
ye  clothed  me  not  :  sick,  and  in  prison,  and  ye  visit- 
ed me  not."  These  condemned  sinners  aie  repre- 
sented, indeed,  as  replying  against  their  Judge,  and 
justifying  themselves  :  but  how  do  they  do  it  ?  by 
pleading  to  the  insufficiency  of  the  charge,  or  by  say- 
ing they  were  accused  only  of  negatives,  which  are 
nothing  ?  Not  at  all  ;  the  only  plea  they  thought  it 
possible  to  make  in  their  defence,  was  denying  the 
matter  of  fact.  "  Lord,"  say  they,  "  when  saw  we 
thee  an  hungred,  or  athirst,  or  a  stranger,  or  naked, 
or  sick,  or  in  prison,  and  did  not  minister  unto  diee  :" 
The*Judge  answers  them,  "  Verily,  I  say  unto  you, 
In  as  much  as  ye  did  it  not  to  one  of  the  least  of 
these,  ye  did  it  not  to  me. "  It  is  added,  "  And  these 
shall  go  away  into  everlasting  punishment.''  To 
the  same  purpose  are  the  "words  of  the  apostle  James  ; 


Ser.  IX.]  of  Mankind.  147 

"  He  shall  have  judgment  without  mercy,  who  hath 
shewed  no  mercy." 

Many  other  texts  might  be  adduced ;  but  these 
ai'e  apprehended  to  be  proofs  abundantly  sufficient, 
that,  according  to  the  scriptures,  deficiency  of  right 
affection,  and  neglect  of  duty,  are  damnable  sins. 

And  are  not  these  evidently  criminal,  according  to 
reason  and  common  sense  ?  Do  we  not  always  con- 
demn others,  ^\  hen  they  have  no  benevolent  concern 
for  us,  and  pay  no  attention  to  us  in  our  necessities 
and  distresses  ?  And  do  we  not  sometimes  condemn 
ourselves,  for  the  mere  want  of  those  affections,  and 
omission  of  those  duties,  which  Ave  owe  to  God,  and 
to  our  neighbor  ?  Were  men  recusable  of  no  other 
crimes  than  such  as  these,  must  not  every  mouth  be 
stopped,  and  all  the  world  stand  guilty  before  God  ? 

Several  things,  I  kno\v,  ai^e  said  on  the  other  side  : 
for  ever  since  the  fig-leaves  of  our  first  parents,  ma- 
ny inventions  have  been  sought  out  by  mankind,  to 
cover  their  moral  nakedness. 

It  is  said,  that  to  suppose  there  can  be  any  evil  in 
merely  not  loving  and  obeying  God,  or  in  not  being 
friendly  or  just  to  men,  is  to  place  sin  in  that  Vvhich 
is  absolutely  nothing. 

But  it  may  be  replied,  tliatto  suppose  there  can  be 
no  sin  in  deficiencies  or  omissions,  is  to  make  abso- 
lutely nothing  of  all  positive  duty.  Had  we  nothing 
to  do,  for  doing  nothing  we  should  not  be  to  blame. 
But  this  is  not  the  case.  ~Wc  have  duties  incumbent 
on  us ;  and  therefore  in  not  doing  them,  there  is 
blameworthiness.  The  divine  lav/  does  not  run  al- 
together in  negatives  ;  as  certainly  it  ought  to  have 
done,  if  in  positives  only,  there  v/ere  any  moral  e\'i!. 
Each  of  the  ten  commandments,  as  they  have  gen- 
erally been  explained,  imply  something  required,  as 
well  as  something  forbidden.  And  the  tv.o  first  and 
greatest  of  them,  according  to  our  Saviour,  on  which 
hang  all  the  law  and  the  prophets,  are  positl\'e!y  ex- 
pressed.    ''  TIiou  shalt  love  the  Lord  thv  God  with 


148  The  iinhersal  Sinfulness         [Ser.  IX, 

all  thine  heart ;  and  thou  shalt  love  thy  neighbor  as 
thyself."  Can  it  then  be  thought,  that  if  we  had  on- 
ly avoided  the  whole  of  what  is  forbidden,  without 
doing  any  of  the  things  required,  we  should  have 
been  faultless  ?  That  if  we  had  never  hated  God  nor 
our  neighbor,  though  we  had  never  loved  either  of 
them  at  all,  we  should  have  had  no  sin  ?  God's  an- 
cient revolted  people  were  exhorted,  both  to  cease 
to  do  evil,  and  learn  to  do  well.  Christians,  in  re- 
gard to  their  conversation,  have  both  a  negative  and 
a  positive  injunction  given  them.  "  Let  no  corrupt 
communication  proceed  out  of  your  mouth  ;  but 
that  which  is  good,  to  the  use  of  edifying,  that  it  may 
minister  grace  to  the  hearers."  And,  "  The  grace 
of  God  \ihich  bringeth  salvation  teacheth  us,  that, 
denying  ungodliness  and  worldly  lusts,  we  should 
live  soberly,  righteously,  and  godly,  in  this  present 
world."  Have  we  then  done  all,  when  we  have  left 
off  doing  evil,  but  never  learnt  to  do  well  ?  when  we 
have  abstained  from  those  evil  communications  which 
corrupt  the  manners  of  others  ;  but  have  never  said 
a  word  tending  to  edify  them,  or  to  do  them  any 
good  ?  when  we  have  denied  ourselves,  in  regard  to 
impious  practices  and  earthly  aifections ;  but  have 
wholly  neglected  w  orks  of  righteousness,  and  all  the 
positive  duties  and  exercises  of  religion  ?  In  a  word^ 
are  we  to  think  that  not  to  do  any  thing,  is  no  sin  ; 
and,  consequently,  that  doing  nothing,  is  the  whole 
duty  of  man  ? 

It  is  said.  If  merely  not  doing  be  a  sin,  then  stocks 
and  stones  are  great  sinners. 

But  as  this  argument  goes  upon  the  same  ground 
as  the  foregoing ;  so  it  is  fully  answered  by  the  apos- 
tle James  :  "  I'o  him  that  knoweth  to  do  good,  and 
doth  it  not,"  says  he,  "  to  him  it  is  sin."  Moral 
agents  only,  are  capable  of  being  to  blame,  whether 
in  motion  or  at  rest.  Stocks  and  stones,  having  no 
duty  to  do,  are  blameless  in  not  doing  any  :  but  a 


Ser.  IX.]  of  Mankind.  149 

man,  cannot  always  lie  still,  like  them,  without 
blameworthiness. 

It  is  said  that  wheFxCver  ^ve  neglect  any  duty,  we 
will  the  neglect  of  it,  or  are  doing  something  which 
is  sinful :  that  whenever  we  are  wanting  in  any  good 
exercise  of  heart,  we  have  an  evil  exercise  in  opposi- 
tion to  it ;  and  that  it  is  only  for  these  opposite  exer- 
cises, volitions  and  actions,  that  either  God  or  our 
own  heart  condemns  us.  But  I  know  of  no  evidence, 
that  the  first  part  of  this  assertion  is  true  ;  and  the 
last  part  of  it,  I  think,  is  evidently  false. 

I  am  not  certain,  that  whenever  we  neglect  any 
duty,  we  will  the  neglect.  It  used  to  be  thought 
there  were  careless  neglects,  as  Avell  as  wilful  neg- 
lects. And  I  am  persuaded  that  persons  are  often 
very  faulty  in  omitting  duties,  without  designing  to 
omit  them.  For  instance  ;  one  ought  to  have  visit- 
ed a  sick  or  bereaved  neighbor  ;  and  intended  it  at 
a  certain  time,  and  never  determined  the  contrary  : 
but  when  the  time  came,  he  wholly  forgot  it  ;  and 
the  only  blameable  cause  of  such  forgetfulness,  was 
his  not  having  a  duly  benevolent  concern  for  the  per- 
son in  distress  or  affliction.  I  am  not  certain,  that 
when  a  man  neglects  what  he  ought  to  do,  he  is  al- 
ways doing  what  he  ought  not.  He  may  be  taken 
up  about  some  business  which  is  la^vful,  and  which 
would  have  been  his  duty,  were  it  not  for  his  neglect- 
ing another  duty  to  which,  at  present,  he  has  a  more 
pressing  call.  I  am  not  certain,  that  whenever  one 
is  deficient  in  any  virtuous  affection,  he  has  just  so 
much  of  that  vicious  affection  w^hich  is  its  reverse. 
It  is  very  possible  that  the  priest  and  Levite,  in  our 
Saviour's  parable,  might  have  had  no  enmity  to  the 
man  who  lay  wounded  by  the  way-side.  The  only 
fault  represented,  and  the  only  one  which  need  be 
supposed,  was  their  v/ant  of  charity. 

If,  however,  it  wox^.  the  case,  that  a  man  alAva}'s 
hates,  those  whom  he  does  not  perfectly  love  ;  that 
whenever  a  man  omits  what  he  ouarht  to  do,  he  wills 


150  The  universal  Shifiihiess        [Ser.  IX, 

the  omission  of  it ;  or  that  one  is  always  wickedly- 
employed,  when  he  neglects  any  duty  ;  still  these  are 
different  faults,  and  he  is  doubly  guilty.  Ceasing  to 
worship  the  true  God,  is  one  thing ;  worshipping 
false  gods,  is  another  :  hence  the  Holy  One  of  Israel 
says,  Jer.  ii.  13,  "  My  people  have  committed  fujo 
evils  ;  they  have  forsaken  me,  the  fountain  of  living 
waters,  and  hewed  them  out  cisterns,  broken  cis- 
terns, that  can  hold  no  water." 

The  arguments  now  mentioned,  are  the  only  ones 
worthy  of  notice,  which  I  recollect  to  have  heard  or 
seen,  in  support  of  the  strange  tenet,  that  not  loving 
God,  or  our  neighbor,  or  not  doing  any  good,  is 
no  sin.  Whether  these  have  any  real  weight,  every 
one  must  judge. 

There  is  one  particular  more,  which  I  designed 
briefly  to  have  illustrated  under  the  present  head  : 
namely,  that  the  mere  want  of  a  good  disposition,  in 
one  who  has  the  natural  capacities  of  mankind,  is 
a  moral  evil. 

For  the  truth  of  this,  as  well  as  the  foregoing 
particulars,  I  think,  we  have  the  concurring  full  tes- 
timony of  our  best  witnesses  and  guides,  on  all  mor- 
al and  religious  subjects — scripture  and  common 
sense.  Paul  resolves  all  the  darkness  of  understand- 
ing in  the  heathen  Gentiles,  all  the  ignorance  that 
was  in  them,  and  all  their  alienation  from  the  life  of 
God,  into  the  blindness  of  their  heart.  In  the  Old 
Testament,  God's  chosen  people  are  often  spoken 
of  as  being  criminally  stupid,  in  not  having  eyes  to 
see,  and  ears  to  hear,  and  a  heart  to  understand.  And 
our  blessed  Saviour,  who  was  never  angry  without 
a  cause,  looked  round  upon  men  with  anger,  we  are 
told,  being  grieved  for  the  hardness  of  their  hearts. 
By  hardness  of  heart  is  meant,  insensibility — an  un- 
feeling disposition — a  temper  of  mind  incapable  of 
the  love  of  God,  of  Godly  sorrow  for  sin,  or  of  any 
true  benevolence.  And  who  is  there  that  has  never 
had  his  indignation  excited,  at  seeing  such  hard- 


Ser.  IX.]  of  Mankind.  151 

heai1:edness  ?  Is  it  not  a  failing,  which  may  well  pro- 
voke something  more  than  pity,  for  a  man  to  be 
unfeeling,  or  totally  miapt  to  feel,  for  any  besides 
himself  ?  Certainly,  an  unprincipled  man — a  man  of 
no  generosity  or  integrity — one  altogether  destitute 
of  an  honest  and  good  heart,  is  considered  universally 
as  a  blameable  chai-acter. 

But  it  is  time  to  close  the  present  discourse.  May 
we  all  learn  not  to  flatter  ourselves,  until,  too  late, 
our  iniquity  is  found  to  be  hateful.  "  He  that  cov- 
ereth  his  sins  shall  not  prosper  ;  but  whoso  confes- 
seth  and  forsaketh  them  shall  have  mercv." 


-«*'         ^'  "  n      '■ 


SERMON  X. 


ON   THE    UNIVERSAL   SINFULNESS    OF   MANKIND^ 


1  JOHN  I.  8. 


If  ive  say  that  nve  liave  no  siuy  ive  deceive  oursehea,  find  tliti 
truth  is  not  in  us. 


XN  order  to  the  more  full  illustration  of  what 
is  here  asserted,  I  undertook  to  show — What  things 
in  us  are  sinful — That  it  is  a  gross  self-deception  in 
any  of  us  to  say,  We  have  no  sin — and,  How  it  is  to 
be  understood  that  the  truth  is  not  in  us,  if  we  say 
this. 

We  have  hitherto  attended  only  to  the  first  of  these 
heads  ;  or  to  the  important  and  disputed  question, 
What  is  sin  ? 

In  general,  it  was  said,  agreeably  to  the  ansA\  er  in 
our  shorter  catechism,  that  sin  is  justly  imputable  to 
us,  whenever  we  transgress  any  of  the  command- 
ments of  God  :  and  also,  ^vhenever  we  are  not  per- 
fectly conformed  to  the  whole  moral  law,  in  our  lives, 
and  in  our  hearts. 

More  particularly,  on  the  one  hand,  it  was  observ- 
ed, that  every  forbidden  action  we  do  ;  every  wicked 
word  we  speak  ;  and  every  evil  thought  we  indulge, 
or  affection  we  feel,  and  every  propensity  of  nature  in 
us  to  any  thing  not  perfectly  right,  is  sin.     On  the 

U 


154  The  unhersal  Sinfulness         [Ser.  X. 

other  hand,  a  more  labored  proof  was  attempted,  that 
any  want  of  conformity  to  the  law  of  God,  must  be 
sinful,  in  creatures  of  our  capacities,  and  under  our 
obligations.  That  if  we  neglect,  or  imperfectly  per- 
form, any  duty  ;  if  we  have  not  the  love  of  God  in 
us,  or  are  wanting  in  good  will  to  our  fellow-men  ; 
if  we  do  not  repent,  or  do  not  believe  in  Christ ;  or 
if  we  be  destitute  of,  or  deficient  in,  a  right  temper  of 
mind  :  in  a  Avord,  unless  we  do  perfectly  well,  and 
are  perfectly  good,  so  far  sin  lieth  at  our  door. 

I  now  proceed,  and  shall  endeavor  to  show, 

11.  That  if  any  of  us  say  we  have  no  sin,  we  de- 
ceive ourselves.  That  is,  if  we  think  thus  :  for  so 
the  apostle  is  certainly  to  be  understood.  We  may 
deceive  others,  by  saying  whsiX.  we  know  is  false  ; 
but  to  believe  a  lie,  being  imposed  upon  by  our  own 
hearts,  is  self-deception. 

Perhaps  it  may  be  thought,  that  no  one  will  imagine 
concerning   himself,    what  is  here    supposed  ;  and 
therefore  that  the  point  now  before  us  needs  no  proof, 
and  will  admit  of  little  profitable  enlargement.     But 
it  is  really  one  of  the  most  difficult  points  to  establish, 
to  the  sensible  conviction  of  every  man's  conscience. 
Not  that  there  Avould  be  any  difficulty  in  it,  were  it 
not  a  truth   Avhich  is  against  every  man,   and  Avhich 
therefore  every  man  "\\  ill  be  against.     Were  it  not 
that  the  hearts  of  men,  which  are  full   of  pride  and 
selfish  partiality,  will  be  ever  ready  to  fill  their  heads 
•with  sophistical  arguments  in  their  own  exculpation. 
■Only  exhibiting  the  general  proofs  that  all  men  are  sin- 
ners, which  might  soon  be  done,  would  consequential- 
ly prove,  that  any  one  must  be  self-deceived,  who  sup- 
poses he  has  no  sin.     But  I  shall  be  more  particular  : 
and  attend  to  the  several  senses  in  which  one  may  say 
this,  and  the  several  grounds  on  which  it  may  be 
said.     A  man's  meaning,  when  he  says  it,    may  be  ; 
that  he  never  has  been  guilty  of  any  sin  ;  or  he  may 


Sen  X.]  of  Mankind.  155 

mean  only,  that  now  he  is  free  from  all  sin.  And  ac- 
cording to  the  different  senses  in  which  this  is  said, 
the  grounds  that  men  go  upon  in  saying  it  wSSS.  be 
different.  We  will  go  over  the  several  groimds  on 
which  men  may  say  this,  in  one  or  the  other  of  these 
senses  ;  and  see  if  we  cannot  discover  the  fallacy  of 
saying  it  in  either  sense,  on  any  ground. 

1.  Some  may  say  in  their  hearts  that  they  have  no 
sin,  and  never  have  had  any,  because  they  imagine 
that  they  have  always  meant  A\-ell,  and  done  the  best 
they  could.  If  they  have  not  done  so  much  as  some 
others,  it  has  been  because  of  their  want  of  talents,  or 
of  opportunities  ;  and  not  because  of  any  ^\•ant  of  a 
willing  mind.  If  they  have  sometimes  dishonored 
God,  or  done  hurt  to  their  fellow- men,  it  was  owing 
to  ignorance,  or  to  inadvertency,  and  not  to  any  bad 
intention.  They  have  always  endeavored  to  do  right, 
and  can  recollect  few  if  any  instances  in  which  they 
have  conducted  much  amiss.  Thus  it  ^vas  with  the 
young  ruler  who  came  running  to  Christ,  and  res- 
pectfully inquired  of  him  w  hat  good  thing  he  must 
do,  that  he  might  have  eternal  life.  When  our  Sav- 
iour directed  him  to  keep  the  commandments,  and 
mentioned  several  of  them,  he  readily  replied,  "  All 
these  have  I  observed  from  my  youth  up  ;  what  lack 
I  yet?" 

But  if  on  this  ground  any  say  they  have  no  sin, 
certainly  they  deceive  themselves.  "  The  command- 
ment is  exceeding  broad."  No  man  can  think  that 
he  has  never  been  guilty  of  any  transgiession  of 
God's  perfect  law,  nor  of  any  want  of  conformity  to  it, 
when  he  rightly  understands  all  that  it  forbids,  and  all 
that  it  requires.  But  unconvinced  sinners  have  al- 
ways some  cloak  for  their  sins.  The  present  im.per- 
fect  state  of  fallen  man,  is  an  excuse  ever  ready  at 
hand.  We  know  that  we  come  short ;  and  Ave  know 
that  we  transgress  :  but  who  does  not  ?  or  how  is  it 
possible  that  such  poor  frail  creatures  should  be  as 


156  The  unhersal  Sinfulness  [Ser.  X, 

holy  as  angels  ?  "The  spirit  is  wiUing,  but  the  flesh  is 
weak."  We  wish  to  be  perfect;  but  it  is  not  in 
our  power.  Thus  men  justify  themselves.  And 
they  would  indeed  be  altogether  justifiable,  were  this 
truly  the  case.  *'  If  there  be  a  willing  mind,  it  is  ac- 
cepted," in  all  cases,  "  according  to  that  a  man  hath." 
But  that  any  imagine  their  wills  or  v,  ishes  are  so 
good,  can  be  owing  only  to  the  deceitfulness  of  sin. 
The  want  of  a  disposition,  is  all  the  inability  we  labor 
under  to  do  whatever  God  requires  of  us.  Paul  says, 
indeed,  he  found  a  law  that  when  he  would  do  good, 
evil  was  present  with  him.  This,  however,  was  the 
law  of  sin — the  remainder  of  depraved  nature.  His 
desire  to  do  the  whole  will  of  God  was  sincere  ;  but 
it  was  not  perfect.  He  found  much  in  himself  that 
was  contrary  to  it,  whence  he  was  often  overcome 
by  temptation.  This  he  acknowledges  to  be  sin 
that  dwelt  in  him.  He  speaks  of  it  as  a  crime,  not 
as  an  excuse. 

But  the  heait  which  is  desperately  wicked,  is 
deceitful  above  all  things ;  who  can  know  it  ?  Those 
in  whom  its  depravity  is  total,  have  often  no  real 
apprehension  of  its  being  depraA  ed  at  all.  Their  im- 
potency  to  that  which  is  good,  and  to  keep  them- 
selves  from  what  is  evil,  they  conceive  to  be  in  their 
heads,  or  hands,  or  feet ;  and  know  not  that  it  is  in 
their  hearts.  Hence  they  complain  of  it  as  a  weak- 
ness, and  do  not  condemn  it  as  any  wickedness. 

Some,  however,  insist  that  their  inability  renders 
them  excusable,  let  it  be  where  it  will,  and  what  it 
will.  If  the  seat  of  it  be  in  their  heart,  they  cannot 
help  it.  They  were  born  m  ith  such  depraved  dispo- 
sitions, and  they  are  unable  to  alter  them  :  how  then 
is  having  them,  or  acting  according  to  them,  their 
fault  ?  Just  as  if  a  bad  heart  were  not  at  all  blameable 
in  itself.  Just  as  if  it  were  not  our  duty  to  do  good,  or 
to  abstain  from  doing  evil,  any  further  than  we  have 
an  inclination.  Do  we  ever  reason  thus,  except  in 
our  own  case  ?  Do  we  not  ahvays  think  others  faulty 


Sen  X.]  rf  Mankind,  157 

when  they  do  ill,  though  we  charitably  believe  their 
hearts  are  no  better  than  our  owti  ?  What  father  is 
there  that  doth  not  condemn  an  undutiful  son  ?  a\  hat 
master  is  there  that  doth  not  blame  a  disobedient  ser- 
vant ?  what  man  is  there  that  doth  not  ciy  out 
against  a  neighbor  who  hath  slandered  him,  or  de- 
frauded him,  or  robbed  and  Wounded  him  ?  And  yet 
tlie  undutiful  son,  the  disobedient  servant,  the  slan- 
derer, the  defrauder,  the  robber,  or  murderer,  may 
all  plead  not  guilty  on  this  ground,  as  well  as  any  sin- 
ner against  God.  They  have  all  Avicked  hearts  t 
they  were  born  Avith  them ;  and  cannot  alter  them, 
nor  try  to  alter  them.  Men  will  for  ever  condemn 
others,  when  injured  or  abused,  notwithstanding  such 
an  excuse  as  this  :  if  therefore  we  justify  ourselves 
on  this  ground,  our  own  mouths  condemn  us  :  if 
we  say  that  we  are  perfect,  because  we  do  as  well  as 
can  be  expected  from  imperfect  creatures,  it  proves 
us  perverse. 

2.  Some  excuse  themselves,  as  if  they  had  no  sin, 
under  a  notion  that  they  are  not  free  agents. 

Our  wills,  say  they,  are  governed  by  motives,  as 
constantly,  as  invariably,  as  necessarily,  as  the  heav- 
enly bodies  are  moved  by  attraction  ;  or  as  the  rivers 
run,  and  a  stone  falls,  by  gravitation.  Besides,  God 
hath  fore-ordained  whatsoever  comes  to  pass.  All 
the  volitions  and  actions  of  men  are  according  to  his 
fixed  eternal  purpose ;  and  are  under  the  perfect 
guidance  of  his  uncontrolable  Providence.  Conse- 
quently, we  never  could  have  done,  or  said,  or 
thought,  otherwise  than  exactly  as  we  have.  How 
then  can  we  have  any  more  moral  agency  than  inani- 
mate matter  ?  or  how  can  we  be  any  more  to  blame 
than  the  winds  or  waA^es,  for  any  irregularities  ? 

To  this  formidable  argument,  which  bids  fair  for 
excluding  all  possibility  of  praise  or  blameworthi- 
ness out  of  the  v/hole  universe  ;  I  answer, 


158  The  unhersal  Sinfulness         [Ser.  X. 

(1.)  It  is  not  the  instability,  the  contingence,  the 
randomness,  with  which  a  being  acts,  that  consti- 
tutes him  a  free  agent ;  nor  is  it  the  regularity,  con- 
stancy, or  necessity,,  of  the   motions  of  inanimate 
bodies,  that  makes  them  not  free.     Were  all  the  re- 
volving planets  and  comets  at  full  libeity  from  all  the 
laws  of  nature,  they  would  not  be  free  agents,  any 
more  than  they  now  are.     Nor  are  intelligent  crea- 
tures less  free,   because  they  are  actuated  regularly, 
and  with  a  kind  of  necessity,  by  certain  laws  or  prin- 
ciples of  action ;  than  if  they  had  nothing,  either  in 
or  out  of  themselves,  to  stimulate  or  restrain  them. 
If  all  bodies  in  the  material  world  ^-ere  to  be  let  loose 
from  all  the  laws  of  nature,   and  from  the  governing 
Pro^ddence  of  God  ;  and  could  they  be  supposed  to 
move  at  perfect  random,    having  nothing  to   direct 
them  ;   still   their  motions  would  not  be  voluntary  ; 
and  therefore,  they  would  not  be  free  agents.     On 
the  contrary,  angels  and  men,  though  acting  necessa- 
rily according  to  their  own  dispositions  ;  though  in- 
fluenced always  by  motives  ;  and  though  under  the 
entire  government  of  an  over-ruling  Providence,  may 
yet  act  altogether  voluntarily  ;  and,  of  consequence, 
with  the  fullest  conceivable  freedom  of  moral  agency* 
I  answer, 

(2.)  That  kind  of  necessity  which  implies  an  im- 
possibility of  acting  otherwise  than  agreeably  to 
one's  own  mind,  is  essential  to  the  liberty  of  a  mor- 
al agent. 

If  the  actions  of  rational  beings,  were  not  necessa- 
rily according  to  their  own  dispositions,  they  would 
not  be  free.  Such  actions  would  not  be  their  actions. 
They  could  have  no  government  over  them,  and  would 
deserve  no  praise  or  blame  for  them.  If  a  man  could 
act  entirely  contraiy  to  his  own  will,  or  could  will 
entirely  contrary  to  his  own  disposition,  what  a 
strange  kind  of  h-eedom  would  he  have  !  Would  any 
one  wish  for  such  freedom  ?  would  any  one  fault  him- 


Sen  X.]  of  Mankind.  159 

self,  or  even  his  neighbor,  for  volitions  and  actions 
which  were  thus  free  ?  Were  it  possible  for  God  to 
act  contraiy  to  the  infinite  holiness  of  his  nature  ;  or 
were  it  possible  for  him  to  change  his  nature,  and 
become  disposed  to  cruelty,  falsehood  and  unright- 
eousness ;  Avould  he  be  a  more  free  agent,  a  more 
glorious  Being,  or  more  worthy  of  our  confidence, 
adoi-ation  and  praise  ? 

That  liberty  to  act  either  way,  in  all  cases,  contra- 
ry to  the  inclination  of  the  agent,  as  well  as  accord- 
ing to  it,  for  which  some  contend,  is  a  kind  of  liberty 
inconsistent  with  all  moral  agency.  Such  necessity 
as  implies  an  impossibility  of  acting,  or  willing  to 
act,  otherwise  than  agreeably  to  one's  own  disposi- 
tion, is  essential  to  that  freedom  of  a  moral  agent, 
^^hich  alone  can  render  him  deserving  of  praise  or 
blame,  for  any  actions.  And  this  is  all  the  necessi- 
ty which  need  be  supposed,  in  the  spontaneous  ac- 
tions of  men.     I  answer, 

(3.)  To  say  that  we  have  no  sin,  because  we  have 
no  freedom  ojF  will,  is  most  plainly  contrary  to  scrip- 
ture, and  to  all  common  sense. 

The  whole  Bible  evidently  goes  upon  the  suppo- 
sition that  man  is  a  free  agent  ;  and  so  do  all  man- 
kind, in  their  treatment  of  one  another.  If  we 
imagine  that  men  have  not  that  freedom  which  is 
necessary  to  constitute  them  moral  agents,  and  to 
render  them  capable  of  "moral  evil,  what  must  we 
think  of  all  laws,  exhortations,  counsels  and  reproofs, 
human  and  divine,  which  are  given  to  mankind  ;  and 
of  all  punishments  inflicted  upon  or  threatened  them. 
If  men  were  mere  machines — if,  like  the  heathen  gods 
of  wood  and  stone,  they  could  not  do  evil,  neither 
were  it  in  them  to  do  good,  to  give  them  any  com- 
mands would  be  palpably  absurd  ;  to  counsel  or 
admonish  them  would  be  perfect  nonsense ;  to  re- 
prehend or  punish  them,  would  be  most  unreasona- 
ble and  unjust.     And  on  this  supposition  what  must 


16©  The  iinhenal  Sinfithiess         [Ser.  X. 

we  think  of  the  plainest  dictates  and  feelings  of  our 
own  minds  ?  Do  we  not  resent  the  injuries  done  us 
by  our  fellow-men,  in  a  very  different  manner  from 
what  we  do  any  hurts  received  jfi-om  inanimate 
things  ?  Are  we  not  angiy  with  the  insti'uments  of 
our  suffering  pain  or  damage,  in  the  one  case,  as  we 
are  not  in  the  other  ?  Do  we  not  all  of  us  feel  that 
law  written  on  our  hearts,  of  which  the  apostle 
speaks — the  law  of  conscience,  accusing,  or  else 
excusing  one  another  ?  We  must  disbelieve  the 
whole  word  of  God  ;  we  must  contradict  the  most 
evident  belief  of  all  mankind,  and  we  must  give  up, 
as  illusory  and  false,  the  plainest  feelings  of  our  own 
minds,  before  w^e  can  suppose  ourselves  such  neces- 
saiy  agents,  as  to  be  incapable  of  blameworthiness, 
But, 

3.  Some  may  say,  that  they  are  chai-geable  with 
no  sin,  because  they  have  never  done  that  which  will 
eventually  be  any  damage.  They  have  never  hurt 
God,  nor  the  creation  of  God.  All  will  end  well ; 
therefore,  "  Whatever  is,  is  right."  Right,  not  only 
in  Him  who  eternally  planned  it,  and  providentially 
orders  it  ;  but  right  in  the  actors  of  it.  God  will 
not  appear  less  glorious  in  the  end,  nor  will  there 
be  less  happiness  in  the  universe,  for  us,  or  for  any 
of  our  actions.  On  the  contrary,  whatever  we  have 
been,  or  whatever  we  have  done,  \^^as  designed  and 
ordered  by  infinite  wisdom,  as  necessary  for  the 
greatest  universal  good.  Why  then  should  we  be 
sorry  for  it,  or  condemn  ourselves,  or  be  con- 
demned ? 

This  imagination,  like  the  forementioned  ones, 
at  first  appearance,  exalteth  itself  as  an  impregnable 
fortress  for  the  defence  of  sinners  :  but  when  judg- 
ment is  laid  to  the  line  and  righteousness  to  the 
plummet,  it  m.ust  be  swept  away,  with  other  refu- 
ges of  lies  and  hiding  places  of  falsehood.  Reason 
and  conscience,  if  only  attended  to,   will  tell  every 


Ser.  X.]  of  Mankind  161 

man,  that  when  he  has  acted  wickedly,  and  with  a 
wicked  mind,  he  is  not  at  all  the  less  to  blame,  be- 
cause the  intended  mischief  is  prevented  by  another  ; 
.  or  because  the  evil  action  is  made  the  occasion  of 
good.  And  the  holy  scriptures  abundantly  inform 
us,  that  God  views  the  matter  in  this  light.  Hcyused 
Nebuchadnezzar  as  his  battle-axe,  to  cut  down  his 
enemies  ;  and  as  his  rod  for  the  chastisement  of  his 
revolted  chosen  people.  Howbeit,  since  he  meant 
not  so,  neither  did  his  heart  think  so  ;  but  it  was  in 
his  heart  only  to  enrich  and  aggTandize  himself,  by 
destroying  nations  not  a  few;  God  says,  "  When  I 
shall  have  performed  my  whole  w^ork  upon  mount 
Zion,  and  on  Jerusalem,  I  will  punish  the  stout  heart 
of  the  king  of  Assyria,  and  the  glory  of  his  high 
looks." 

How  is  it  that  the  actual  damage  arising  from  the 
iniquities  of  men  is  prevented,  and  tJiat  they  are  made 
the  means  of  good  ?  It  is  generally  and  principally  by 
the  punishment  of  them.  Thus  God  made  the  op- 
.pressions  and  obstinacy  of  Pharaoh  and  the  Eyptians, 
the  occasion  of  his  name's  being  declaied  throughout 
all  the  earth,  by  overthi'owing  and  drowning  them  in 
the  Red  Sea.  And  thus  will  he  get  glory  to  himself, 
and,  in  displaying  his  holiness,  will  exceedingly  in- 
crease the  happiness  of  the  good  part  of  the  intellect- 
ual creation,  from  the  sins  of  all  finally  impenitent 
woi'kers  of  iniquity,  by  the  terrible  punishment  of 
them  in  that  lake  of  fire,  whence  the  smoke  of  their 
torment  shall  ascend  up  for  e\  er  and  ever. 

Who  can  say  that  God  would  not  actually  be  hurt, 
in  his  glory  and  happiness ;  or  that  eternal  damage 
W'ould  not  be  done  to  the  universe,,  by  every  sin,  were 
it  not  that  he  can  thus  ease  himself  of  his  adversaries, 
and  be  avenged  on  his  enemies  ?  Were  it  not  that  he 
Avill  shew  his  wratli,  and  make  his  power  known,  in 
their  exemplary  punishment ;  except  they  make  their 
peace  with  him,  in  the  w^onderful  way  provided?  AVere 
it  not  that  those  who  walk  in  pride,  he  is  able  to  abase, 

W 


162  The  imhersal  Sinfulness  [Ser.  X* 

and  will  abase  ?  And  shall  we  think  that  sin  is  no  sin, 
and  deserves  no  punishment,  because  God  Almighty, 
by  punishing  it  in  such  glorious  justice,  can  vindicate 
his  own  injured  honor,  and  secure  the  greatest  gen- 
eral good  !  If  any  can  seriously  imagine  this,  I  know 
not  to  what  strong  delusions  they  may  not  be  left,  or 
what  strange  lies  they  may  not  believe. 

But  there  are  some  others  who  only  say  that  they 
have  now  no  sin,  though  once  they  were  great  sinh  rs. 
Either  they  think  themselves  perfectly  sanctified  ;  or 
that  perfect  holiness  is  not  required  of  them  ;  or  else 
that  their  sins  are  done  away,  in  every  sense,  by  the 
atonement  of  Christ,  and  the  pardoning  mercy  of 
God.  We  v:\\\  consider  each  of  these  claims  to  in- 
nocence, separately  and  distinctly. 

1 .  Some  say  they  have  no  sin,  fi'om  an  imagina- 
tion of  their  being  perfectly  sanctified.  God  is  able, 
indeed  ;  did  it  seem  good  in  his  sight,  to  sanctify 
•men  v,  holly  in  this  life  :  but  that  he  never  sees  fit  to 
do  it,  v/e  have  abundant  reason  to  conclude  from  his 
Avord.  There  are  left  upon  sacred  record,  not  only 
great  sins  of  some  of  the  holiest  men,  but  also  the 
humble  confessions  of  most  eminent  saints  ;  such  as 
Job,  David,  Isaiah,  and  Paul,  that  they  were  far  from 
having  attaiiied  to  sinless  perfection.  It  is  also  de- 
manded, "  Who  can  say, — I  am  pure  from  my  sin  ?" 
And  it  is  expressly  said,  ''  There  is  not  a  just  man 
upon  earth,  that  doth  good,  and  sinneth  not."  From 
ail  which  it  may  be  concluded,  with  great  certainty, 
that  if  any  say  their  sanctification  is  perfect,  it  is  but 

a  vain  boast,  or  a  foolish  self-deception.     But, 

2.  Some  may  say  that  they  have  no  sin,  from  an 
imagination  that  perfection  is  not  now  required  of 
them.  They  may  suppose  that  the  old  law,  demand- 
ing a  perfect  life,  and  a  perfect  heart,  is  disannulled  ; 
and  a  new  one  substituted,  making  sincere  obedience 
only,  the  whole  duty  of  a  christian.     This   notion 


Ser.  X.]  of  Mankind.  163 

they  ground,  I  suppose,  on  such  texts  as  Rom.  vi.  14, 
''  Ye  are  not  under  the  law,  but  under  grace."  But 
if  that,  text,  and  others  Hke  it,  have  reference  to  the 
moral  law,  they  must  be  understood  of  it,  only  as  a 
covenant  oi  works.  Believers  are  delivered  from  even 
die  moral  law  in  this  view  :  that  is,  they  are  not  under 
its  condemning  sentence  to  eternal  death,  however 
numerous  and  aggravated  their  sins  may  have  been  ; 
and  they  have  the  promise  of  eternal  life,  though  their 
obedience  is  still  imperfect.  This  is  implied  in  their 
being  justified  freely  by  the  grace  of  God,  through 
the  redemption  of  Jesus  Clirist.  And  this  is  all  the 
sense  in  which  they  are  not  still  under  the  moral  law. 
Certainly  they  are  not  delivered  from  the  law  of  per- 
fection, as  the  rule  to  which  they  are  bound  in  duty 
to  be  conformed.  To  suppose  any  man  delivered 
from  this  law  in  that  sense,  is  to  suppose  it  right,  for 
him  to  do  that  which  is  in  some  measure  wrong.  It 
is  to  suppose  that,  without  sinless  perfection,  one  can 
be  perfectly  free  from  sin  :  tlian  which  nothing  can 
be  a  more  express  contradiction.  If  on  this  ground, 
any  imagine  they  have  no  sin,  tliey  are  certainly 
deceived. 

3.  There  is  one  ground  more,  on  which  some  say 
this  ;  namely,  because  it  is  supposed  that  their  sins, 
past,  present,  and  to  come,  are  all  blotted  out  and  done 
away  by  the  blood  of  Christ,  and  by  the  pardoning 
mercy  of  God.  And  indeetl,  the  expressions  of  scrip- 
ture are  very  strong  in  some  places,  respecting  the 
deliverance  of  believers,  by  these  means,  from  all  sin. 
As  to  the  imputed  atonement  of  our  Redeemer,  it  is 
said,  Rom.  viii.  1,  "  There  is  now  no  condemnation 
to  them  who  are  in  Christ  Jesus."  And  ver.  23, 
34,  "  Who  shall  lay  any  thing  to  the  charge  of 
God's  elect.  It  is  God  that  justifieth  :  who  is  he 
that  commendeth  ?  it  is  Christ  that  died."  As  to 
the  pardoning  mercy  of  God,  we  read,  Psal.  xxxii. 
J,  2,  "Blessed  is   he  whose  iniquity  is  forgiven, 


164  The  tinhersal  Sinfulness  [Ser.  X. 

whose  sin  is  covered ;  Blessed  is  the  man  unto  whom 
the  Lord  imputeth  not  iniquity,"  Psal.  ciii.  12, 
*'  As  far  as  the  east  is  from  the  Avest,  so  far  hath  he 
i^moved  our  transgressions  from  us. "  Micah  vii.  1 9, 
*'  Thou  wih  cast  all  their  sins  into  the  depth  of  the 
sea."  And  Acts  iii.  19,  "  Repent, — and  be  con- 
verted, that  your  sins  maybe  blotted  out."  From 
the  literal  language  of  such  texts  as  these,  were  there 
nothing  to  teach  us  otherwise,  we  might  be  ready  to 
suppose,  that  on  repentance  and  faith  in  the  blood  of 
Christ,  sinners  were  delivered  from  all  desert^  as  well 
as  from  all  daiiger^  of  -wrath  and  punishment.  But 
conscience,  and  reason,  and  the  general  current  of 
scripture,  all  jointly  testify  that  this  cannot  be  the  * 
case.  Nothing  is  more  plainly  contrary  to  reason, 
than  that  a  man  should  cease  to  be  fmdty^  when  his 
sins  are  forgiven  ;  or  that  the  blanieivorthiness  of  one 
person,  can  be  taken  away  by  the  suffering  of  another. 
Nothing  is  more  contrary*  to  the  feelings  of  every 
true  penitent,  than  either  of  these  suppositions.  Nor 
can  any  thing  be  more  contrary  to  the  express  decla- 
rations of  God's  word ;  or  to  his  evident  dealings 
with  good  men.  How  is  this  consistent  with  the  hu- 
miliation, mourning,  and  remorse  for  their  sins,  so 
often  expressed  by  saints,  botli  under  the  Old  Testa- 
ment and  the  New .''  How  is  this  consistent  with  the 
many  reprehensions  given  to  good  men,  in  all  parts  of 
the  Bible  ?  how  is  it  consistent  with  God's  threaten- 
ings  to  visit,  and  with  his  so  often  actually  visiting, 
the  transgression  of  his  children  with  the  rod,  and 
their  iniquity  Vv  ith  stripes  ?  Those  who  have  no  sin, 
deserve  no  corrections  or  rebukes ;  and  have  no  occa- 
sion for  godly  sorrow,  or  self-reproach. 

The  forgiveness  of  sins,  by  Avhatever  strong  figu- 
rative terms  it  is  sometimes  expressed,  can  really  in- 
tend no  more  than  the  remission  of  their  eternal 
punishment.  The  atonement  of  Christ,  thougii  infin- 
ite, only  delivers  believers  from  the  Vv'rath  to  come. 
The  justification  of  christians,   however  full,   doth 


Ser.  X.]  of  Mankind.       "  Ifij^ 

not  imply  that,  even  by  imputation,  they  are  so  right- 
eous as  to  have  no  sin,  justly  imputable  to  them. 
Repenting  sinners,  believing  sinners,  pardoned  and 
justified  sinners,  are  sinners  still.  They  have  as 
much  reason  as  ever,  and  more  reason  than  ever,  to 
remember,  and  be  confounded,  and  never  open  their 
mouths  any  more,  because  of  their  shame,  when  God 
is  thus  pacified  to\vard  them  after  all  that  they  have 
done.  For  any  on  this  ground,  to  iniagine  that  they 
cease  to  have  any  blameworthiness,  is  certainly  a 
very  great  self-deception. 

And  it  may  be  observed,  that  to  guard  against  an 
idea  that  believers  become  free  from  ill-desert,  by 
their  interest  in  the  atonement  of  Christ,  appears  to 
be  the  particular  design  of  our  text.  For  the  apostle 
having  said,  "  The  blood  of  Jesus  Christ  cleanseth 
us  from  all  sin,"  he  immediately  adds,  "  If  we  say 
that  we  have  no  sin,  we  deceive  ourselves." 

It  remains  to  be  considered,  how  we  are  to  under- 
stajKlthat  the  truth  is  not  in  us,  if  we  say  this. 

I  suppose  the  meaning  is,  not  merely  that  in  our 
tliinking  thus  there  is  no  truth  ;  but  that  we  ha.ve  not 
in  us  the  truth  of  religion.  Tliis,  however,  must  bo 
understood  with  some  qualification.  I  do  not  appre- 
hend that  a  man's  implicitly  saying  he  has  no  sin,  is 
any  certain  evidence  of  his  having  no  gi-ace.  Men 
may  hold  opinions  which  imply  that  no  man  has  any 
sin,  and  yet  be  as  sensible  of  their  own  sins  as  if  diey 
held  no  such  inconsistent  opinions.  Or  men  may 
have  such  "^^Tong  ideas  of  certain  gospel  doctrines  as 
imply,  by  way  of  necessary  consequence,  that  believ- 
ers in  Christ  are  free  from  all  blamewordiiness ;  and 
yet  blame  themselves,  for  all  their  transgressions  and 
moral  imperfections,  as  much  as  odiers  do  who  ha\'C 
no  such  erroneous  apprehensions.  Nor  do  I  think 
but  that  good  men  may  say  explicitly,  that  they  have 
no-sin,  through  inadvertence.     In  the  heat  and  huny 


166  The  unwersal  Sinfulness  [Ser.  X. 

of  dispute,  a  man  may  be  driven  to  admit  the  conse- 
quence of  what  he  maintains,  when  nothing  is  further 
from  his  settled  inward  sentiments.  I  suppose  it  is 
only  when  a  man  says  this  in  his  heart,  or  when  he 
seriously  belives  it,  that  his  saying  he  has  no  sin,  is 
an  evidence  of  his  having  no  holiness.  And  thus 
understood,  this  last  assertion  in  our  text,  appears  not 
incredible,  or  uncliaritable. 

Certainly  one  who  has  always  thought  he  had  no 
sin,  cannot  be  a  true  christian  ;  because  such  an  one 
cannot  have  had  either  repentance  toward  God,  or 
faith  toward  our  Lord  Jesus  Christ. 

And  if  any  seriously  believe  that  they  have  noix) 
no  sin,  on  whatever  grounds  such  an  imagination  may 
be  built,  it  is  not  unreasonable  to  suppose  they  can 
have  no  grace. 

Ifaperson  thinks  that  he  is  sanctified  wholly,  or 
has  already  attained  to  sinless  perfection,  have  we  not 
reason  to  suspect,  and  even  to  conclude,  that  he 
knoweth  nothing  of  religion,  as  he  ought  to  know  ? 
When  Isaiah  saw  the  Lord  sitting  on  a  throne  high 
and  lifted  up,  and  the  seraphims  covering  their  faces  ; 
while  they  cried,  "  Holy,  holy,  holy  is  the  Lord  of 
hosts  ;  the  whole  earth  is  full  of  his  glory  ;"  he 
says,  "  Then  said  I,  Woe  is  me  !  for  I  am  undone, 
because  I  am  a  man  of  unclean  lips,  and  I  dwell  in 
the  midst  of  a  people  of  unclean  lips."  When  the 
Lord  answered  Job  out  of  the  whirlwind  ;  that  holy 
man  could  only  say  in  reply,  "  I  have  heard  of  thee 
by  the  hearing  of  the  ear ;  but  now  mine  eye  seeth 
thee  :  Wherefore  I  abhor  myself,  and  repent  in  dust 
and  ashes."  And  he  had  said  long  before,  while 
maintaining  his  integrity  ;  "  If  I  justify  myself,  mine 
own  mouth  shall  condemn  me  :  if  I  say  I  am  perfect, 
it  shall  also  prove  me  perverse,"  From  such  con- 
fessions of  the  best  of  men,  and  from  many  other 
things  in  the  holy  scriptures,  it  may  well  be  conclud- 
ed, that  those  who  imagine  they  have  attained  to  per- 
fection in  holiness,  are  only  alive  without  the  law,  like 
Paul  while  a  pharisee. 


Ser.  X.]  of  Mankind.  167 

But  if  persons  think  they  have  no  sin,  because 
they  are  under  a  new  law,  which  allows  of  some  sin, 
certainly  neither  the  truth  of  scripture,  nor  common 
sense,  can  be  in  them. 

And  must  it  not  be  evident,  also,  that,  if  any  really 
suppose  all  desert  of  punishment  or  blame  is  taken 
away  from  them  by  the  atoning  blood  of  Christ,  or 
by  the  pardoning  mercy  of  God,  they  are  not  true 
christians.  Good  men  go  mourning  all  their  days 
because  of  the  iniquities  of  their  youth,  and  under  a 
humbling  sense  of  their  remaining  imperfections. 
But  this,  surely,  is  inconsistent  with  their  feeling  as 
if,  by  reason  of  the  imputed  righteousness  of  Christ, 
or  from  any  other  cause,  no  sin  were  now  justly  im- 
putable to  them. 

On  the  application  of  this  subject,  only  a  few 
thoughts  will  be  suggested. 

1.  Hence  learn  not  to  place  much  dependance  on 
the  high  professions  any  make,  or  the  great  opinion 
they  appear  to  have,  of  their  ovv^n  goodness.  Such 
professions  and  apprehensions,  are  generally  an  evi- 
dence of  insincerity,  or  self-deception,  rather  than  of 
eminent  real  piety.  Our  Saviour  says,  "  Whoso- 
ever exalteth  himself  shall  be  abased."  And  again, 
"  He  that  speaketh  of  himself,  seeketh  his  own  glo- 
r}^"  Yet,  in  this  way,  many  have  acquired,  and  still 
acquire,  great  popularity.  "  Of  this  sort  are  they 
which  creep  into  houses,  and  lead  captive  silly  wo- 
men," and  silly  men.  "  While  they  speak  great 
swelling  words  of  vanity,"  relating  their  own  Av^onder- 
ful  experiences,  and  proclaiming  their  own  fervent 
godliness,  and  aixlent  benevolence,  "  they  allure" 
many;  thus  "beguiling  unstable  souls."  To  the 
stupid  admirers  of  such,  maybe  applied  the  admoni- 
tion of  the  psalmist ;  *'  Understand,  ye  brutish 
among  the  people ;  and,  ye  fools,  ^\  hen  will  ye  be 
wise  ?" 


168  The  universal  Sinfulness^  ^c.      [Ser.  X. 

2.  Hence  let  all  sinnerSj  who  are  convimced  that 
they  have  no  cloak  for  their  sins,  be  exhorted  to  flee 
for  refuge,  and  lay  hold  upon  the  hope  set  before  us 
in  the  gospel.  God  hath  made  ample  provision  for 
the  vilest  transgressors,  that  they  may  be  washed, 
that  they  may  be  sanctified,  that  they  may  be  justified ; 
that  they  may  be  delivered  from  the  wrath  to  come, 
and  may  have  everlasting  life.  Repent,  then,  and  be 
converted  ;  so  iniquity  shall  not  be  your  ruin  ;  be- 
lieve on  the  Lord  Jesus  Christ,  and  you  shall  be 
saved. 

3.  Since  believers  cannot  expect  to  be  made  per- 
fect in  holiness  till  their  death,  and  shall  then  be  whol- 
ly sanctified,  let  them  hence  be  excited  to  contem- 
plate that  solemn  period,  with  joyful  anticipation. 
Well  may  every  assured  belie^^er,  adopt  the  words  of 
David,  addressed  to  our  Father  in  heaven  ;  "As  for 
me,  I  will  behold  thy  face  in  righteousness  :  I  shall 
be  satisfied,  when  I  awake,  with  thy  likeness." 


SERMON  XL 


ON  THE  DOCTRINE  OF  ORIGINAL  SIN, 


ROMANS  V.  18. 

By    the   offence  of  one,  Judgment  catne  upo-n  all  men   to  con^ 
demnation. 


Oi 


'F  all  the  articles  of  faith  which  have  had  the 
reputation  of  orthodoxy,  or  have  generally  been  sup- 
posed to  be  plainly  taught  in  the  holy  scriptures,  none 
perhaps,  have  made  more  infidels  ;  and  none  appear 
indeed,  harder  to  reconcile  with  reason  and  common 
sense,  than  the  doctrines  of  imputed  sin,  and  imputed 
righteousness.  There  are  some  others  which  may 
not  be  less  incomprehensible  ;  particularly  the  doc- 
trine of  tliree  persons  in  one  God,  and  that  of  two 
distinct  natures  in  the  one  person  of  Jesus  Clirist. 
But  then  these  are  altogether  above  our  full  investi- 
gation, rather  than  evidently  contrary  to  human  rea- 
son. Besides,  in  the  God-head,  and  in  the  Divine 
Mediator,  things  wonderful,  and  secret  things  which 
belong  to  God  alone,  might  well  be  expected  :  where- 
as the  just  grounds  of  our  own  condemnation,  ^\dien 
we  are  condemned;  and  of  our  justification,  when 
we  are  justified,  one  would  think,  were  among  the 
things  which  it  should  belong  to  us  to  understand. 
But  how  sin  can  justly  be  imputed  to  the  personally 

X 


170  On  Original  Sin.  [Ser.  XI. 

innocent ;  or  righteousness  to  those  who  are  person- 
ally sinful — how  one  can  deserve  condemnation  be- 
cause another  has  sinned,  or  justification  and  a 
reward  because  another  has  been  obedient,  at  first 
view,  it  looks  haid  to  conceive,  if  not  utterly  impos- 
sible ever  to  comprehend. 

Such,  however,  is  the  weakness  of  our  reason,  and 
so  liable  are  we  to  err  in  judgment,  that  it  surely  does 
not  become  us  hastily  to  reject  the  Bible,  which  has 
so  much  evidence  of  being  the  word  of  God,  merely 
because  it  contains  a  few  such  apparent  paradoxes  as 
these.  Nor  should  we  despair  of  seeing  the  reasona- 
bleness, of  what  the  scriptures  really  teach  l  ajicern- 
ing  these  doctrines,  without  a  patient  and  very  care- 
ful examination. 

In  the  New- Testament  or  the  Old,  the  imputation 
of  Adam's  sin  to  his  posterity,  and  of  the  righteous- 
ness of  Christ  to  believers  in  him,  ai^e  no  where 
taught,  I  think,  in  more  plain  and  express  terms,  than 
in  this  passage,  part  of  which  has  been  now  read. 
The  apostle  here  says,  "  As  by  the  offence  of  one, 
judgment  came  upon  aM  men  to  condemnation ;  even 
so  by  the  righteousness  of  one,  the  free  gift  came 
upon  all  men  unto  justification  of  life.  For  as  by 
oine  man's  disobedience  many  were  made  simiers ; 
so  by  the  obedience  dF  one  shall  many  be  made 
righteous." 

But  at  present  I  have  chosen  to  pay  a  particular 
attention  only  to  the  fonner  of  these  doctiines — diat 
of  original  sin.     On  this  subject  it  is  proposed, 

I.  To  show,  that  all  men  are  now  by  nature  in  a 
state  of  sin  and  condemnation. 

II.  That  they  were  brouglit  into  this  state  by  the 
fall  of  Adam  :  and, 

III.  To  see  if  this  may  not  be  so  understood,  as 
to  appear  consistent  with  justice. 


Ser.  XL]  O71  Originat  Sin.  171 

That  all  men  are  now,  by  some  means  or  other,  in 
a  state  of  sin,  is  evident, 

1.  From  what  is  expressly  said  in  scripture,  and 
what  is  plainly  seen  or  known  in  fact,  of  the  early 
and  universal  depravity  of  mankind. 

We  are  told  of  God's  saying  to  Noah,  after  the 
flood,  "  The  imagination  of  man's  heart  is  evil  from 
his  youth."  It  is  said,  Eccl.  vii.  20,  "  There  is  not 
a  just  man  upon  earth,  that  doth  good,  and  sinneth 
not."  The  apostle  says,  Rom.  iil.  9,  10,  "  We 
have  before  proved  both  Jeu^s  and  Gentiles,  that  they 
are  all  under  sin  ;  as  it  is  \mtten,  There  is  none 
righteous,  no,  not  one."  In  Psal.  Iviii.  3,  it  is  said, 
"  The  wicked  are  estranged  from  the  womb  ;  they 
go  astray  as  soon  as  they  be  born,  speaking  lies." 

And  have  we  not  abundant  evidence  from  our 
own  observation,  that  mankind  of  every  age,  are 
more  or  less  wicked  ?  Do  not  little  children  early  go 
astray  still,  and  speak  lies  ?  and  do  they  not  discov- 
er evil  inclinations,  long  before  they  can  speak  or  go 
alone  ?  Do  we  not  plainly  see  in  them  many  symp- 
toms, from  their  very  birth,  of  the  same  tempers 
and  passions,  some  of  the  same  at  least,  which  break 
out  afterwards,  in  all  manner  of  evil  works  ?  And 
when  we  consider  how  this  Avhole  vrorld  fi-om  the 
time  that  men  began  to  multiply,  hath  ever  been,  and 
still  is,  "  like  the  troubled  sea,  whose  waters  cast 
up  mire  and  dirt :"  what  a  multitude  of  rulers,  laws 
and  punishments,  have  been  found  necessary  for  the 
preservation  of  any  peace  in  society ;  ^^  hich  after 
all,  has  been  but  very  imperfectly  preserved  :  what 
scenes  of  wai's  and  fightings  among  the  nations,  are 
perpetually  exhibited  :  what  vast  armies  of  human 
beings,  have  been  slaughtered  by  human  hands  : 
what  a  Golgotha  and  an  Aceldama  the  earth  has  been, 
ever  since  it  was  stained  with  the  blood  of  Abel  : — 
v/hen  we  consider  all  these  things,  ha\'e  \\  e  not  a 
most  sensible,  shocking  evidence  of  the  truth   of 


172  0?i  Original  Sin.  [Ser.  XL 

Solomon's  observation  ?  "  The  heart  of  the  sons  of 
men  is  full  of  evil  ;  and  madness  is  in  their  heart 
while  they  live,  and  after  that  they  go  to  the  dead." 

2.  The  mortality  of  mankind,  in  every  period  of 
life,  is  a  full  proof  of  their  being  sinners  from  the 
birth. 

Death,  was  the  original  threatening  for  sin.  Tenu 
/?om/ death,  was  expressly  a  part  of  the  sentence  pas- 
sed upon  Adam  :  "  Dust  thou  art,  and  unto  dust 
shalt  thou  return."  And  that  God  doth  not,  and 
that  it  may  be  concluded  from  his  perfections  he 
never  will,  inflict  the  pains  of  death,  on  any  of  his 
rational  creatures  who  are  free  from  sin,  is  plainly 
implied  in  several  passages  of  scripture.  "  Remem- 
ber, I  pray  thee,"  says  Eliphaz  to  Job,  "  whoever 
perished,  being  innocent  ?  or  Adhere  were  the  right- 
eous cut  off  ?"  And  Abraham  says,  in  his  inter- 
cession to  God  for  Sodom,  "  Wilt  thou  also  de- 
stroy the  righteous  with  the  wicked  ? That  be 

far  from  thee  : — shall  not  the  Judge  of  all  the  earth 
do  right  ?"  When  therefore,  we  see  that  no  age  is 
exempted  from  the  stroke  of  death — when  we  see 
infants  thus  destroyed,  as  well  as  adults  ;  when  we 
are  so  often  witnesses  of  their  being  cut  off  with 
pining  sickness,  or  taken  out  of  the  world  suddenly 
by  terrible  convulsions  ;  have  ^ve  not  indisputable 
evidence,  that,  in  the  view  of  Him  who  knoweth  all 
things,  even  infants  are  not  innocent  ? 

The  apostle  in  our  context,  is  supposed  to  make 
use  of  this  argument,  in  proof  of  original  sin.  He 
speaks  of  the  passing  of  death  upon  all  men,  and  of 
its  reigning  even  over  them  that  had  not  sinned  after 
the  similitude  of  Adam's  transgression.  That  is,  I 
conceive,  over  infants  ;  Avho  could  not  have  trans- 
gressed any  known  law  of  God,  as  Adam  did.  The 
argument  is  grounded  on  the  justice  of  God,  witli 
v/hich  it  is  supposed  inconsistent  to  inflict  such  a 
death  as  we  nov/  die,  on  all  men,  of  every  age,  unless 
all  Avere  some  way  really  sinful. 


Ser.  XL]  On  Origi?ial  Sin.  173 

To  evade  this  evidence,  some  have  said,  the  suf- 
ferings of  infants  may  be  compensated,  or  made  up  to 
them.  They  may,  for  ought  that  we  know,  all  of 
them,  enjoy,*  in  this  life,  or  in  the  life  to  come,  more 
than  they  suffer.  Their  existence,  the  whole  of  it 
taken  together,  may  be  preferable  to  non-existence. 
And  if  it  be  so,  then  no  injury  is  d9ne  them,  by  the 
pains  they  are  made  to  endure,  though  tliey  be  per- 
fectly free  from  sin. 

But,  it  may  be  observed,  in  answer  to  this  evasion, 
that  it  is  not  very  agreeable  to  our  ideas  of  a  just 
judge,  to  inflict  pains  and  penalties  on  an  innocent 
person,  because  he  has  done  him  good  before  ;  or 
means  to  satisfy  him  for  the  injury  afterwards. 

It  may  be  answered  also,  that  this  would  destroy  all 
distinction  betvreen  the  imiocent  and  the  guilty,  in 
regard  to  the  proper  treatment  of  them  ;  and  so  would 
utterly  defeat  the  grand  design  of  inflicting  punish- 
ment on  evil  doers.  If  such  a  way  of  procedure  were 
just,  andkno\\-n  to  be  so,  displeasure  could  never  be 
made  manifest  by  punishing.  Suflfering  could  never^ 
in  any  case,  be  a  certain  proof  of  sin.  Upon  the 
principle  of  this  evasion,  inflicting  the  pains  of  hell, 
for  millions  of  ages,  on  the  most  innocent,  might  be 
perfectly  just  :  nor  could  it  ever  be  known  by  the 
torments  of  any  of  the  damned,  that  God  was  at  all 
angry  with  them,  or  that  they  were  not  as  pure  as  the 
angels  of  heaven,  in  his  sight.  For,  until  the  end  of 
eternity,  this  possibility  will  remain,  of  their  receiv- 
ing more  good  than  they  suffer  evil.  Their  exist- 
ence, for  ought  that  any  creature  can  tell,  may  still 
be  made  better  to  them  than  non-existence.  After 
the  longest  duration  of  most  extreme  misery,  suffered 
for  no  offence,  there  will  be  time  enough,  or  eternity 
enough,  for  all  to  be  amply  made  up  to  them,  in  the 
enjoyment  of  still  more  durable  happiness.  And  con- 
sequently, if  such  a  way  of  treating  innocent  creatures 
were  just,  God  could  never  show  his  wTath  by  pun- 
ishing any  workers  of  iniquity  :  because  it  ntyer 


174  Oil  Original  Sin.  [Ser.  XL 

could  be  made  known  to  finite  minds,  who  were  the 
objects  of  his  holy  displeasure,  by  the  infliction  of  the 
greatest  and  longest  continued  torments  possible. 

In  regard  to  present  outward  dispensations,  there 
is  indeed  a  sense  in  which,  as  Solomon  observes, 
"  No  man  knoweth  either  love  or  hatred  by  all  that  is 
before  them."  That  is,  no  one  can  determine  that  he 
is  in  a  state  of  favor  with  God,  because  of  the  tempo- 
ral blessings  he  enjoys  ;  or  that  he  is  under  God's 
wrath  and  curse,  as  an  unpardoned  sinner,  by  reason 
of  the  temporal  afflictions  he  suffers.  In  this  life,  the 
righteous  and  the  wicked  partake  promiscuously  of 
evil  and  good,  of  adversity  and  prosperity.  Thus, 
*'  all  things  come  alike  to  all."  The  reason  is,  all 
are  sinners,  and  all  are  under  a  dispensation  of  grace. 
Many  are  the  afflictions  of  some  righteous  persons, 
and  the  wicked  sometimes  prosper  in  the  world  ;  be- 
cause this  is  a  state  of  probation,  and  not  of  retribu- 
tion. Yet  even  now  no  living  man  has  reason  to 
complain  ;  for  no  one  suffers  more  than  the  righteous 
punishment  of  his  sins.  All  have  reason  to  be  thank- 
ful ;  for  all  are  punished  less  than  their  iniqiuties 
deserve.  God's  hatred  of  something  in  us  may 
certainly  be  known  by  every  pain  we  feel ;  though 
the  greatest  temporal  afflictions,  are  no  infaUible  evi- 
dence of  a  state  of  wi^ath  ;  much  less,  of  final  repro- 
bation. But  if  sufferings  may  be  supposed,  in  God's 
moral  kingdom,  where  there  is  no  imputation  of  sin, 
the  ground  is  given  up  of  ever  knowing  the  divine 
hatred  of  any  thing  in  any  creatui-es,  by  his  righteous 
judgm.ents  inflicted  on  them,  either  in  this  Avorld,  or 
in  the  world  to  come.  Therefore  the  common  pain- 
ful dissolution  of  infants,  plainly  proves  that  they  arc 
some  way  sinful  in  the  sight  of  God. 

3.  This  is  likewise  evident  from  tlie  means  which 
God  hath  ordained  for  the  salvation  of  infants.  Those 
who  believe  the  divine  institution  of  infant  baptism, 
must  admit  that  infants  have  sin  imputed  to  them, 


Ser.  XI.]  On  Original  Sin.  175 

or  inherent  in  them  :  for  there  can  be  no  occasion 
for  baptizing  any  but  sinners,  in  tlie  name  of  a  Sa- 
viour or  of  a  Sanctifier.  If  infants  ^vere  innocent,  tli£y 
would  not  need  the  application  of  that  water,  vb^ 
which  is  signified  our  being  washed,  justified,  and 
sanctified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  God.  Tlie  only  conceivable  reason  why 
none  of  the  human  race  can  enter  into  the  kingdom 
of  God,  without  being  born  of  water  and  of  die  Spir- 
it, is  the  one  assigned  by  our  Saviour ;  "  That 
which  is  born  of  the  flesh  is  flesh. '^ 

And  those  who  do  not  believe  that  infants  are  to 
be  baptized,  must  still,  I  think,  be  convinced  tliat  we 
are  born  in  sin,  from  the  certain  divine  institution  of 
infant  circumcision.  For  tliat,  as  well  as  baptism, 
signified  the  taking  away  of  sin  ;  and  was  a  seal  of 
the  righteousness  of  faith  ;  neither  of  which  can  be 
requisite  for  any  besides  fallen,  depraved  creatures. 
It  may  be  added,  under  this  head,  the  docti'ine  that 
the  natm-ai  state  of  man,  is  *a  state  of  condemnation, 
is  expressly  asserted,  Eph.  ii.  1,2,  3,  where,  having 
said,  "  You  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins  ;  wherein,  in  time  past,  ye  walk- 
ed according  to  the  course  of  this  world,  according 
to  the  prince  of  the  power  of  the  air,  the  spirit  that 
now  worketh  in  the  children  of  disobedience  ;"  the 
apostle  adds,  "  Among  whom  ive  also,"  (we  Jews, 
as  w€ll  as  you  Gentiles,)  "  all  had  our  conversation 
in  times  past  in  the  lusts  of  our  flesh,  fulfilling  the 
desires  of  the  flesh  and  of  the  mind ;  and  were  by  na- 
ture the  children  of -wrath ^  even  as  others. 

II.  I  proceed  to  Nshow  that  we  were  brought  into 
this  state  by  the  fall  of  Adam.     And  here, 

1..  This  we  are  plainly  taught  in  several  passages 
of  scripture.  See  Job  xiv.  4,  "  Who  can  bring  a 
clean  thing  out  of  an  unclean  ?  not  one."  Psal.  Iv.  5, 
*'  Behold  I  ^Tis  shapen  in  iniquity ;  and  in  sin  did  my 


176  On  Original  Sin.  [Ser.  XI* 

mother  conceive  me."  And  John  iii.  6,  "  That 
which  is  born  of  the  flesh  is  flesh."  These  words  of 
Job,  of  David,  and  of  our  Saviour,  evidently  teach  us, 
that  sin  descends  to  all  the  human  race  by  ordinary 
generation  ;  and  plainly  point  to  the  origin  of  it,  in 
the  depravity  and  guilt  of  our  first  parents.  See 
also,  1  Cor.  xv.  22 — "  In  Adam  all  die." 

I  do  not  know,  however,  that  we  are  obliged  by 
this,  or  by  the  text  we  are  now  upon,  to  conclude 
that  the  first  man,  exclusively  of  the  first  woman, 
was  the  alone  meritorious  cause  of  the  ruin  of  all 
mankind.  This  may  not  inevitably  follow  from  its 
being  said,  "  In  Adam  all  die  :"  for  it  is  said,  when 
"  God  created  man^  male  and  female,  he  called 
the'u'  name  Adam.''''  Nor  is  it  certain  that  our  being 
brought  into  the  present  state  of  sin  and  miseiy, 
might  not  be  by  the  sin  of  Eve  in  part,  because  it  is 
said,  "  By  the  offence  o{o?ie,  judgment  came  :"  for  of 
a  man  and  his  wife  we  are  told,  "  They  are  no  more 
twain,  but  o?ie  flesh."  From  its  being  said,  "  The 
judgment  came  upon  all  ?ne?iy  we  might  perhaps  as 
well  suppose  that  womefi  are  not  included  under  this 
original  condemnation  ;  as  we  can  infer  from  the 
mention  of  one  only,  by  whose  offence  this  came, 
that,  the  disobedience  of  Eve  is  to  be  considered  as 
having  no  hand  in  bringing  her  posterity  into  their 
present  unhappy  state  of  sin  and  condemnation.  It 
is  made  use  of  by  the  apostle  Paul  as  an  argument  for 
the  subjection  of  wives  to  their  husbands,  that  the 
woman  "was  deceived,  and  was  first  in  the  transgres- 
sion. And  we  know  that  the  sentence  passed  upon 
Eve,  as  well  as  that  upon  Adam,  is  perpetuated 
throuffhali  s-enerations. 

2.  That  all  men  v\eic  brought  into  the  present 
fallen  state  by  the  fall  of  one  or  both  of  our  first  pa- 
rents, is  evident  from  the  continuation  of  the  very 
same  cur^  that  was  denounced  upon  them,  as  to  the 
temporal  part  of  it  at  least,  down  to  the  present  day. 


Ser.  XI.]  On  Original  Sin.  177 

Unto  the  woman  God  said,  "  I  v.ill  greatly  multiply 
thy  sorrow  and  thy  conception  ;  in  sorrow  shalt  thou 
bring  forth  children  ;  and  thy  desire  shall  be  to  thy 
husband,  and  he  shall  rule  over  thee.  And  unto 
Adam  he  said,  Because  thou  hast  hearkened  unto  the 
voice  of  thy  wile,  and  hast  eaten  of  the  tree  of  which 
I  commanded  diee,  saying,  Thou  shalt  not  eat  of  it ; 
cursed  is  the  ground  for  thy  sake  :  in  sorrow  shalt 
thou  eat  of  it  all  the  days  of  thy  life.  Thorns  also 
and  thistles  shall  it  bring  forth  to  thee  :  and  thou  shalt 
eat  the  herb  of  the  field.  In  the  sweat  of  thy  face 
shalt  thou  eat  bread,  till  thou  return  to  the  ground ; 
for  out  of  it  wast  thou  taken  :  for  dust  thou  art,  and 
unto  dust  shalt  thou  return." 

Now,  when  we  see  every  part  of  this  sentence  so 
exactly  executed  still,  on  the  sons  and  daughters  of 
these  first  human  transgressors  ;  have  w^  not  the 
most  sensible  evidence  that  their  offspring  were  in- 
cluded with  them,  thus  fai'  at  least,  in  their  original 
condemnation  ? 

And  if,  as  to  the  present  life,  and  temporal  death, 
A\e  are  evidently  dealt  with  according  to  the  sentence 
passed  upon  our  first  parents  ;  what  reason  have  we 
to  think  that  we  were  not,  according  to  the  original 
constitution,  to  be  dealt  with  in  like  manner  relative 
to  the  life  to  come  ?  It  is  no  easier  to  reconcile  with 
reason  and  justice,  our  being  involved  so  far  in  the 
bitter  consequences  of  their  sin,  as  we  certainly  at 
present  are,  than  it  is  our  sharing  in  all  die  fruits  of 
man's  first  apostacy. 

We  proceed,   therefore,  as  \i  as  proposed, 

III.  To  inquire,  whether  what  we  are  taught  in 
scripture,  and  see  in  fact,  of  the  connection  between 
Adam's  first  sin,  and  the  condemnation  of  all  his  pos- 
terity, may  not  be  so  understood,  as  to  render  it  con- 
sistent with  the  justice  of  God,  according  to  our 
natural  notions  of  justice. 

Y 


178  \^0n  Original  Sin.  [Ser.  XL 

It  has  been  thought,  pretty  generally  I  suppose, 
that  Adam's  act  in  eating  of  the  forbidden  fruit,  is  so 
imputed  to  all  his  children,  that  they  are  condemned 
for  it,  just  as  if  it  had  been  their  <y\\r\.  personal  trans- 
gression. It  appears  to  have  been  the  opinion  of 
many  great  and  good  divines,  at  least,  that  this  is  the 
tru€  scripture  doctrine  of  original  sin.  But,  if  it  be 
so,  it  is,  to  be  sure,  a  great  mystery.  The  notion 
of  such  a  transfer  of  criminality  from  Adam  to  his 
race,  is  grounded  on  a  supposed  divine  constitution, 
making  them  one  in  law  :  but  how  they  could  be  so 
made  pne,  in  truth  and  justice,  as  that  his  act  should 
be  theij-  act ;  his  disobedience  their  disobedience  ;  or 
so  as  that  they  can  be  righteously  punished,  or  blamed, 
for  his  sin,  it  is  liard  to  understand.  Adam  and  we, 
after  all,  are  different  persons  ;  and  actual  demerit,  as 
well  as  merit,  according  to  all  our  natural  notions, 
must  necessarily  be  ever  personal.  We  always  think 
— we  always  feel,  even  in  cases  wherein  we  are  most 
disposed  to  condemn,  that  no  one  is  blameworthy  for 
another's  transgression,  which  he  knew  nothing  of,  or 
to  which  he  was  no  way  accessory.  And  indeed, 
God  himself  says,  Ezek.  xviii.  20,  "  The  soul  that 
sinneth,  it  shall  die.  The  son  shall  not  beai*  the  ini- 
quity of  the  father,  neither  shaB  the  father  bear  the  ini- 
quity of  the  son.  The  righteousness  of  the  righteous 
shall  be  upon  him  ;  and  the  wickedness  of  the  wicked 
shall  be  upon  him."  And  he  seems  implicitly  to  ad- 
mit, in  the  plainest  manner,  that  if  it  were  otherwise 
— if  the  men  of  that  generation  were  actually  pun- 
ished, not  for  their  own  sins — not  for  any  thing  faulty 
in  themselves,  but  merely  because  their  fathers,  some 
ages  before,  had  been  great  sinners,  there  would  be 
just  ground  for  their  saying,  as  they  did;  "  The  ways 
of  the  Lord  are  not  equal."  But  why  God  might  not 
have  made  it  as  equal,  to  punish  the  Israelites  in  Bab- 
ylon for  the  iniquities  of  their  more  immediate  ances- 
tors, 5^s  to  condemn  all  men  to  eternal,  or  even  to 
temporal  death,  for  the  offence  of  Adam,  it  is  difficult 
to  comprehend. 


Ser.  XL  J  On  Original  Sin.  I79 

It  seems  to  be  a  clear  dictate  of  common  sense, 
and  also  a  plain  doctrine  of  scripture,  that  blame- 
worthiness is  ever  personal  ;  and  that  a  transfer  of 
punishment  from  the  guilty  to  the  innocent — from  the 
transgressor  to  one  who  has  never  transgressed,  at 
least  without  the  free  consent  of  the  latter,  is  a  palpa- 
ble violation  of  justice.  How  then  can  we  be  to 
blame,  or  justly  liable  to  condemnation,  for  a  rebel- 
lious act  of  Adam,  committed  thousands  of  years 
before  we,  personally,  had  existence  ? 

Several  ways  have  been  taken  to  reconcile  this  idea 
of  original  sin  with  the  justice  of  God.     The  most 
common  way  has  been,  by  endeavoring  to  show  th^t 
it  was  better,  safer,  and  more  likely  to  turn  out  well 
for  us,  to  have  Adam  appointed  the  representative  of 
the  whole  race,  than  for  all  men  to  have  had  a  separate 
probation  in  innocency,  each  one  for  himself.     Adam 
was  as  likely  to  persevere  in  perfect  obedience  through 
a  space  of  trial  as  any  of  his   posterity  would  ha>  c 
been ;  and   in  several  respects  much  more  likely. 
He  entered  upon  the  stage  of  action  in  full  manhood  : 
and  he   had  more  motives  than  any  other  man  to 
awaken  his  constant  caution,  and  to  keep  him  from 
sinning.     He  knew,  it  is  supposed,  that  the  eternal 
happiness   or  misery  of  a  numerous  offspring  was 
suspended  upon  his  trial  alone  ;  which  must  be,  in 
addition  to  his  personal   concern,   a  very  powerful 
inducement  to  the  utmost  circumspection. 

Now,  if  this  were  the  likeliest  plan  to  turn  out  ad- 
vantageously for  us  ;  then,  had  we  been  in  existence 
at  the  time,  and  had  it  been  left  to  our  choice,  we 
should  have  chosen,  if  wise,  to  have  Adam  act  for  us, 
rather  than  to  have  run  the  greater  risk  of  standing  or 
falling,  from  our  earliest  infancy,  each  one  for  himself. 
And  if  it  would  have  been  wise  in  us  to  have  chosen 
this,  then  it  was  no  way  injurious,  but,  on  the  con- 
trary, kind  and  merciful  in  God,  who  had  an  undoubt- 
ed right  of  choosing  for  us,  to  order  our  probation  in 
this  manner  :  namely,  in  Adam  as  our  federal  repre- 
sentative. 


180  On  Original  Sin,  [Ser.  XL 

But  still  the  question  returns  :  How  are  %ve  to 
hlame^  after  all  for  Adanfs  disobedience  ?  Another  man 
may  be  more  likely  not  to  sin  than  I  am  ;  or  a  tree 
may  be  more  likely  to  stand  a  number  of  years,  than  I 
should  be  to  persevere  so  long  in  perfect  holiness  ; 
hut  if  that  other  man  should  sin,  or  if  that  tree  should 
fall,  is  it  my  fault  ?  Can  I  deserve  to  be  punished 
for  such  a  contingency,  which  it  was  not  in  my  pow- 
er to  prevent  ?  We  do  not,  surely,  connect  the  ideas 
of  praise  and  blameworthiness,  with  a  lucky  or  an 
unfortunate  draught  in  a  lottery.  Kindness  may  be 
shown,  and  v.  isdom  discovered,  in  giving  one  a  fa- 
vorable chance  J  or  in  putting  one's  interest  upon  a 
iiopeful  issue  ;  but  this  has  nothing  to  do  with  vin- 
dicating the  righteousness,  of  considering  and  treating 
any  one  as  a  sinner,  for  an  act  not  his  own,  or  an  e^ent 
in  which  he  had  no  activity.  This  solution  does  not 
appear  satisfactory. 

Another  way  to  reconcile  our  being  condemned 
for  the  offence  of  Adam,  has  therefore  been  attempt- 
ed :  namely,  by  having  recourse  to  deep  metaphysic- 
al researches,  on  the  subject  of  personal  identity.  It 
has  been  said,  the  sameness  of  persons  is  not  founded 
in  nature  ;  but  merely  in  arbitrary  divine  constitution. 
That  our  present  existence  has  no  dependance  on 
the  past.  That  the  preservation  of  men,  and  of  every 
thing  else,  is  reall}"  a  ncAv  creation  every  m.oment. 
That  no  man  is  the  same  person  now,  tliat  he  was 
t\venty  yeais  ago,  or  yesterday,  for  any  other  reason 
than  because  God  hath  so  constituted.  And  therefore, 
if  it  be  a  divine  constitution  that  Adam  and  all  his 
posterity  should  be  one,  they  are  one  and  the  same, 
to  all  personal  intents  and  purposes.  They  are  just- 
ly punishable  for  his  disobedience  ;  because  it  is  in 
fact  their  disobedience,  by  reason  of  this  constituted 
oneness,  or  sameness  of  person. 

But  this  seems  to  be  diving  in  metaphysics,  below 
the  bottom  of  things  ;  or  quite  beyond  the  fathom  of 
common  sense.     This  is  not  to  reconcile  the  docti-inc 


Ser.  XI.]  On  Original  Sin.  181 

of  original  sin   with  our  natural  notions  of  justice  : 
for  it  is  foreign  from  all  our  natural  notions  entirely. 

It  may  be  objected  to  this  notion  of  personal  ident- 
ity, that  it  leaves  out  what  is  evidently  m^ost  essential 
to  it  ;  namely,  personal  consciousness.  Every  one  is 
conscious  of  being  the  same  person  to-day,  that  he 
was  yesterday,  without  ever  hearing  of  such  an  arbi- 
trary divine  constitution  :  but  no  one  can  be  con- 
scious that  he  is  the  same  person,  that  took  and  did 
eat  of  the  forbidden  fruit  of  the  tree  of  knowledge  in 
the  garden  of  Eden,  nearly  six  thousand  years  ago  ; 
let  him  be  told  ever  so  often,  tliat  Adam  and  he  have 
been  constituted  one  and  the  same. 

It  may  be  objected,  that,  according  to  this  way  of 
reasoning,  there  can  be  no  such  thing  as  a  man's 
knowing  who  he  is,  or  who  he  is  not.  It  can  be 
known,  at  least,  only  from  divine  revelation :  and  how 
many  unrevealed  constitutions  there  may  be,  mak- 
ing two,  or  twenty,  or  thousands  of  men,  one  person, 
no  man  can  tell.  If  it  were  true  that  one  man's  act 
might  thus  be  made  the  act  of  another,  by  constitu- 
ting them  one  person  in  law,  we  could  have  no  kind  of 
certainty  whose  sins  we  are  answerable  for,  nor  -who 
may  be  answerable  for  those  which  we  used  to  think 
our  own.  According  to  this,  no  one  can  know,  from 
his  own  feelings,  or  from  reason  and  the  nature  of 
things,  that  he  is  justly  punishable  for  any  thing  he 
ever  did ;  or  that  he  is  not  justly  punishable  for  all 
the  evil  deeds  which  have  ever  been  done  in  the  uni- 
verse. This  notion  of  unions  of  different  men,  mak- 
ing them  one  in  law  ;  and  of  thus  transfering  praise 
and  blameworthiness  from  one  to  another,  seems  ut- 
terly inconsistent  with  the  possibility  of  knowing 
what  we  deserve,  or  are  to  expect,  let  us  be  or  do 
what  we  will :  and  therefore  to  be  incompatible  with 
all  moral  government,  by  promises  and  tlireatenings, 
rewards  and  punishments. 

I  must  freely  confess,  after  all  the  solutions  which 
I  have  heard  or  read,  or  am  able  to  in\'ent,  there 


182  On  Original  Sin,  [Ser.  XL 

appears  to  me  an  insuperable  difficulty  in  reconciling 
the  strict  imputation  of  Adam's  sin  to  his  posterity, 
with  any  notions  we  have  of  justice.  By  a  strict  im- 
putation in  this  case,  I  mean,  judging-  them  guilty 
of  his  eating  the  forbidden  fruit ;  or  condemning 
them  for  it,  as  though  they  had  done  it  themselves. 
If  the  inspired  scriptures  are  to  be  understood  as 
teaching  this  doctrine,  I  must  leave  it,  for  the  pres- 
ent, among  the  incomprehensibles  of  revealed  reh- 
gion. 

But  I  am  not  certain  that  any  passage  of  scripture 
must  necessarily  be  so  understood.  The  text  we 
are  now  upon,  appears  to  assert  such  an  imputation, 
perhaps,  the  most  expressly  of  any  one  in  all  the  Bi- 
ble. But  possibly  the  meaning  of  this  may  only  be  ; 
that  by  the  fall  of  Adam,  human  nature  became  de- 
praved :  and  that  this  depravity,  and  condemnation 
as  the  consequence,  have  descended  from  father  to 
son  ever  since  :  and  not  that  we  are  condemned  for 
Adam's  transgression,  as  if  it  had  been  our  own  act. 
It  is  said,  by,  not  for,  the  offence  of  one,  judgment 
came  upon  all  men  to  condermiation.  And  ho%\}  it 
came,  is  explained  in  the  next  verse.  "  For  by  one 
man's  disobedience,  many  were  made  sinners, '''*  Not 
constituted  sinners,  without  any  fault  of  their  own, 
or  any  thing  sinful  in  themselves.  That  would  be  no 
advance  from  the  foregoing  assertion.  It  would  be  a 
mere  tautology — a  needless  repetition  of  the  same 
thing.  To  be  constituted  sinners  by  the  disobedi- 
ence of  another,  without  being  at  ail  so  personally 
considered  ;  is  nothing  diJSerent  from  having  con- 
demnation come  upon  us  for  another's  offence.  Since, 
therefore,  the  apostle  expresses  himself  in  the  form 
of  argumentation,  and  of  infering  one  thing  from  an- 
other, he  cannot  well  be  understood  to  assert  that  all 
men  are  condemned  for  Adam's  offence  ;  and  then  to 
add,  as  a  proof  or  explanation  of  it.  For  they  are  con-  • 
stituted  sinners,  as  guilty  of  his  disobedience.  It  is 
natural  to  understand  him  as  saying  first  in  general, 


Ser.  XL]  On  Original  Sin,  183 

that  all  men  were  some  way  brought  into  a  state  of 
condemnation  by  means  of  Adam's  sin ;  and  then  as 
telling  us  more  particularly  how  :  namely,  as  hereby 
they  became  depraved  and  sinful  creatures.  Being 
in  this  way  made  sinners,  personally  considered,  of 
course,  the  judgment  to  condemnation  comes  upon 
them  as  such. 

This,  I  apprehend,  is  the  true  scripture  doctrine 
of  original  sin.  Sin  comes  to  all  men  from  Adam  by 
derivation,  in  the  first  place  ;  and  not  by  a  previous 
imputation.  All  men  ai-e  condemned  as  sinful  them- 
selves ;  and  not  antecedently  to  their  being  so,  for 
the  offence  of  another.  Adam,  (including  Eve,)  was 
the  original  introducer  of  sin  :  "  By  one  man  sin  en- 
tered into  the  world  ;"  and  from  him  it  hath  descend- 
ed to  all  men ;  and  death,  as  the  righteous  conse- 
quence. He  begat  a  son  in  his  own  likeness,  and 
that  another  in  his  ;  and  so  on  in  all  succeeding  gen- 
erations. All  justly  share  in  the  same  curse  because 
all  are  partakers  of  the  same  depravity.  Yet,  by  the 
coming  of  death  upon  all  men  in  this  way,  the  infinite 
offence  given  to  God  by  the  disobedience  of  our  first 
parents,  is  manifested  to  this  day,  and  will  be  to  the 
end  of  the  world  :  tliis  being  the  source,  the  inlet,  the 
primary  cause,  of  such  extensive  and  long  continued 
ruin.  It  all  comes  as  a  token  of  the  divine  displeas- 
ure on  account  of  the  original  apostacy ;  though  it 
comes  in  this  righteous  order,  the  personal  sin  of 
each  individual,  before  his  punishment. 

In  no  other  way  than  this,  do  I  believe,  God  ever 
inflicts  misery  on  one,  because  of  the  sin  of  another. 
He  says  indeed,  as  a  reason  enforcing  the  second 
commandment  ;  "  For  I  the  Lord  thy  God  am  a 
jealous  God,  visiting  the  iniquity  of  the  fathers  up- 
on the  children,  unto  the  third  and  fourth  generation 
of  them  that  hate  me."  But  by  this  we  need  not 
understand  that  he  ever  visits  the  children  in  his 
wrath,  more  than  their  own  iniquities  deserve.  The 
Je^vs  in  Babylon  so  construed  former  threatenings,  it 


184  On  Original  Sin.  [Ser.  XL 

seemsj  and  supposed  they  were  pining  away  in  cap- 
tivity, merely  for  the  transgressions  of  their  progeni- 
tors. Hence  they  used  this  proverb  ;  "  The  fathers 
have  eaten  sour  grapes,  and  the  children's  teeth  are 
set  on  edge  ;"  and  hence  they  said,  "  The  ways  of 
the  Lord  are  not  equal."  But  the  Most  High  tells 
them  they  misunderstood  the  matter  ;  and  he  lays  it 
down  as  the  universal  rule  of  his  moral  administra- 
tion, "  Every  man  shall  die  for  his  ov.  n  sins."  God 
may  send  calamities  upon  children,  which  he  would 
not  have  sent  upon  them,  had  it  not  been  for  the  ini- 
quities of  their  ancestors.  He  may  threaten  parents 
v/ith  the  ruin  of  their  offspring,  as  the  consequence  of 
their  idolatry,  profaneness,  lewdness,  intemperance, 
or  neglect  of  parental  duties  ;  and  he  may  execute 
such  threatenings.  In  this  way,  God's  visiting  the 
iniquity  of  fathers  upon  children  is  agreeable  to 
his  common  Providence  ;  and  his  threatening  so  to 
do  may  answer  important  purposes.  It  will  have  a 
powerful  tendency  to  restrain  parents  from  vice  and 
negligence,  unless  they  are  without  natural  affection. 
But  we  are  not  to  suppose  that  the  children,  in  such 
cases,  are  ever  miserable  beyond  the  measure  of  their 
own  demerit ;  or  that  they  are  any  more  sinful  than  they 
might  jusdy  have  been  left  to  be,  if  they  had  had  the 
best  of  parents.  Accordingly,  it  is  sometimes  seen  that 
the  most  virtuous  and  pious  persons  have  as  abandon- 
ed, and  as  wretched  children,  as  any  in  the  world  ; 
which  sho^vs  that  this  is  a  matter  of  divine  sovereign- 
ty. It  hence  appears  that  children  may  be  miserable 
witho,ut  its  being  a  punishment  of  them  for  their  pa- 
rents' sins  ;  though  wicked  parents  are  often  punish- 
,  ed  in  the  misery  of  their  children. 

In  this  way,  and  in  no  other  that  I  know  of,  can 
we  reconcile  what  God  says  of  his  visiting  the  iniqui- 
ty of  the  fathers  upon  the  children,  Avith  his  solemn 
declaration  in  Ezekiel,  already  mentioned ;  "  The 
son  shall  not  bear  the  ini([uity  of  the  father,"  &c. 
'I'hc  evident  meaning  of  which  declaration  is,  that  no 


Ser.  Xi.]  071  Original  Sin.  185 

one  shall  sufter  evil,  beyond  his  personal  desert. 
This  may  be,  and  yet  the  sins  of  parents  may  occa- 
sion the  sin  and  misery  of  children  ;  provided  the 
cliildren  are  no  more  miserable,  nor  sinful,  than  they 
might  have  been  left  to  be,  had  their  parents  been 
perfectly  good. 

In  like  manner,  I  conceive,  the  fall  of  Adam  was 
the  occasion  of  the  fallen  state,  and  condemnation,  of 
all  men.  They  would  not  have  been  in  their  present 
state  of  sin  and  misery,  had  it  not  been  for  his  disobe- 
dience and  offence.  Yet  they  might,  in  the  nature  of 
things,  without  any  unrighteousness  in  God,  have 
been  as  depraved  and  wretched  as  they  now  are,  had 
they  been  formed  immediately  out  of  the  dust,  and 
had  there  been  no  Adam. 

If  it  be  asked.  How  can  it  consist  with  the  right- 
eousness of  God,  to  condemn  men  as  being  sinful 
from  their  birth,  without  the  imputation  of  some  ante- 
cedent sin  ? 

I  answer  ;  just  as  Ivell  as  it  can  be  righteous  for 
him  to  condemn  one  who  has  fallen  into  such  a  sinful 
state,  after  he  had  existed  in  innocence  ever  so  long. 
God's  leaving  a  creature  to  lose  his  virtue,  or  to  be- 
come a  sinner  at  first,  can  never  be  a  matter  of  pun- 
ishment. The  difficulty  in  people's  minds,  now 
suggested,  arises,  I  apprehend,  from  a  wrong  notion 
of  what  is  necessar}"to  constitute  any  one  a  sinner. 
They  seem  to  imagine  that  he  must  have  brought  his 
first  sinfulness  upon  himself,  by  some  antecedent  sin  ; 
or  else  it  is  not  his  own  fault.  But  this  is  evidently 
an  absurd  and  contradictory  supposition.  The  first 
sin  of  any  creature,  must  be  the  first ;  and  cannot  be 
the  fruit  or  punishment  of  some  former  sin.  We 
cannot  suppose  there  was  any  sin  committed  by 
Adam,  ordmputed  to  him,  previously  to  his  first  sin, 
and  as  the  cause  of  his  bein^:  first  left  to  become  sin- 
ful;  without  sapposing  a  most  palpable  contradiction- 
And  one  who  hath  never  done  any  thing  amiss, 
though  he  may  have  lived  an  hundred  years  in  the 

Z 


1^6       >•  On  Original  Sin.  [Ser.  XI. 

perfect  performance  of  every  duty,  no  more  deserves 
to  be  left  of  God  to  fall  then  into  a  state  of  sin  and 
misery,  than  the  child  unborn,  who  has  never  done 
either  good  or  evil.  God  hath  an  undoubted  right 
to  suffer  innocent  creatures  to  become  sinners  ;  and  as 
good  a  right  the  first  moment  of  their  existence,  as  at 
any  other  time  :  and  their  first  sin  is  sin — their  oivn 
sin — their  own  faulty  as  much  as  any  subsequent 
ones,  and  no  more.  If  God  were  under  obligation  in 
justice  to  keep  his  creatures  from  falling,  till  after  they 
had  by  sin,  provoked  him  to  leave  them  to  themselves, 
there  could  be  no  possibility  of  their  ever  sinning,  nor 
any  such  thing  as  a  state  of  probation.  They  w  ould 
necessarily,  all  of  them  be  in  a  state  of  absolute  con- 
firmation in  everlasting  holiness  and  happiness,  from 
the  beginning  of  their  existence.  Or,  if  any  of  them 
should  sin,  it  would  be  God''s  fault,  and  not  their''s. 
The  probation  would  be  of  Him  ;  not  of  tbejn.  But 
God  hath  seen  fit,  for  wise  reasons  undoubtedly,  to 
place  angels  and  men  in  states  of  probation  ;  and 
to  suffer  some  of  them  to  fall  ;  and  some  into  remedi- 
less perdition.  He  might,  had  that  been  most  wise, 
have  created  all  mankind  at  once,  and  put  them  all 
into  a  state  of  probation  individually,  as  it  is  proba- 
ble he  did  in  regai^d  to  the  angels.  And  he  might 
have  permitted  them  universally  to  fall,  as  he  did 
some  of  the  angels,  and  our  first  parents  ;  nor  would 
they,  in  that  case,  have  had  any  reason  to  complain 
of  unrighteous  treatment.  And  why  have  we  any 
more  reason  now,  as  God  hath  in  fact  ordered  things? 
No^y  he  hath  seen  fit  to  create  at  first  only  one  man 
and  one  woman,  to  be  the  progenitors  of  all  the  rest 
of  the  human  kind — to  create  them  in  perfect  matu- 
rily  of  natural  powers,  and  in  perfect  rectitude  of  dis- 
position— to  place  them  under  as  good  external 
advantages  for  persevering  obedience  as  could  rea- 
sonably be  desired  ;  and  to  ordain  that  their  broba- 
tion  should  be  instead  of  the  probation  of  all  men  ? 
That  if  they  persevered  and  kept  their  ^/irtue,  through 


Ser.  Xi.]  On  Original  Sin:  187 

the  time  appointed,  all  descending  from  them  should 
be  born  in  a  state  of  confirmation,  and  be  exposed  to 
no  further  trial  ?  That  if  they  fell,  all  their  descend- 
ants should   be   brought  into  existence  in  a  fallen 
condition,  like  their's  ;  depraved,  inclined  to  sin,  and, 
of  consequence,  under  condemnation  ?  What  reason 
have  we,  their  children,  to  complain  of  unrighteous- 
ness in  being  thus  left,   and  thus  condemned  from 
our  birth,  any  more  than  they  had  of  being  left  as 
they  were  ?  or  any  more  than  we  should  have  had, 
if  we  had  been  born  holy,  and   had  continued  so 
twenty  or  an  hundred  years,  and  then  had  been  left 
to  become  as  sinful  and  miserable   as  we  now  are  ? 
Human  nature  has  had  a  fair  trial,  in  its  most  per- 
fect state.     We  know,  or  might  know,  that  had  we 
been  tried  in  innocence  as  Adam  and  Eve  were,  and 
been  left  as  they  were  left,  we  should  have  sinned  and 
fell  as  they  did.     All  the  ends  of  the  trial  of  innocent 
human  nature,   on   a  constitution  requiring  sinless 
perseverance  as   the  condition  of  life,  are  sufficiently 
answered  by  the  trial  of  our  first  parents.    Wisdom 
requires  no  more.    And  in  point  of  justice,  what  can 
be  the  objection  ?  The  time  and  manner  of  the  proba- 
tion of  creatures,  and  even  whether  they  be  in  a  state 
of  probation  at  all,  are  matters  of  wise  sovereignty  on- 
ly. All  that  justice  requires,  is  that  the  innocent  should 
not  be   condemned,  nor  the  wicked  justified.     We 
are  not  condemned  being  innocent.     We  were  born 
sinners ;  we   were  conceived  sinners  ;  and  as  such 
only  are   we  condemned.     We  did  not  make  our- 
selves sinners,  it  is  true,  by  any  bad  conduct  before 
we  were  inclined  to  sin :  but  no  more  did  Adam. 
He  was  condemned  only  for  being  a  sinner,  and  for 
committing  sin  ;  and  just  so  is  every  one  of  us.   On- 
ly as,  according  to  a  divine  constitution  founded  in 
sovereign  wisdom  entirely,  the  trial  of  human  nature 
in  innocence  was  in  Adam  alone,  (either  including 
or  exclusively  of  Eve  ; )  so  it  may  with  propriety  be 
said,   •'  By  the  offence  of  one,  judgment  came  upon 


188  071  Original  Sin.  [Ser.  XI, 

all  men  to  condemnation  :"  as,  had  he  persevered  in 
obedience,  the  justification  of  life  would  have  come 
upon  all  on  account  of  his  righteousness.  But,  as 
in  that  case,  none  besides  the  personally  innocent 
would  have  been  justified;  so,  in  the  present  case, 
none  but  personal  sinners  are  condemned. 

Certainly,  we  have  but  a  miserable  plea  for  the 
arrest  of  judgment,  in  point  of  justice,  if  we  cannot 
plead  personal  innocence ;  but  only  object  to  the 
manner  of  our  becoming  sinners.  Sin,  is  in  itself 
sinful.  If  we  have  inherent  sin,  let  it  come  by  de- 
rivation from  Adam,  or  how  it  will,  our  condemna- 
tion is  just. 

Should  any  say.  It  is  impossible  that  we  should 
be  born  in  sin,  otherwise  than  hy  imputation  ;  unless 
we  suppose  a  pre-existence  of  souls.  That  there 
cannot  be  personal  sin  in  any  one  till  there  is  knowl- 
edge of  law  and  duty,  or  of  right  and  urong  :  but 
of  this,  a  new-born  infant  is  certainly  incapable. 

I  answer  ;  The  objector  takes  for  gi-anted,  that 
there  can  be  no  such  thing  as  depravity  of  nature^  an 
evil  tejnper,  or  a  wicked  heart,  prior  to  the  actual 
commission  of  sin.  But  this  is  not  sufficiently  self- 
evident  to  be  assumed  as  a  principle  which  needs  no 
proof.  On  the  contrary,  it  is  agreeable  to  common 
sense,  and  seems  plainly  supposed  in  several  texts 
and  doctrines  of  scripture,  that  depravity  of  nature 
must  be  antecedent  to  all  sinful  actions,  and  the  cause 
of  them.  But  if  so,  there  may  be  a  wicked  heart 
prior  to  knowledge.  There  may  be  a  propensity  to 
sinful  actions  in  a  child,  before  it  is  come  to  yeai-s  to 
choose  the  evil,  and  refuse  the  good.  This  may  be 
in  us,  as  early  as  \\q  have  human  souls. 

There  is  the  same  impossibility  of  original  right- 
eousness, as  of  original  sin,  on  the  principle  of  the 
present  objection.  Created  holiness  must  be  prior 
to  knowledge  and  volition,  as  much  as  native  sin. 
Yet  Moses  says  man  was  created  in  the  image  of 
God.     Solomon  lavs  it   down  as  a  certain  truth, 


Ser.  XI.]  On  Original  Sin.  139 

"  That  God  made  man  upright."  And  the  apostle 
Paul  speaks  of  a  "  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness,"  Both 
the  first  and  second  creation  unto  good  works,  spoken 
of  in  scripture,  necessarily  suppose  that  there  may 
be  holiness  in  man,  prior  to  his  having  any  actual 
perception  or  exercises  ;  and  why  not  sin,  as  well, 
prior  to  all  acts  of  sin. 

It  may  be  said,  If  men  are  born  depraved,  the 
Author  of  their  nature  must  be  the  Creator  of  their 
depravity. 

But,  perhaps  this  need  not  be  supposed.  Perhaps 
the  depravity  of  a  sinner  may  consist,  primarily,  in 
mere  privation  ;  or  in  the  M^ant  of  holy  principles  : 
and  if  so,  it  need  not  be  created.  But  if  sin  must  be, 
at  bottom,  something  positive,  it  Mill  require  crea- 
tion in  an  adult,  as  much  as  in  an  embryo :  this, 
therefore,  is  not  a  difficulty  at  all  peculiar  to  the  doc- 
trine of  native  depravity. 

Some  may  think,  that  to  condemn  a  creature  for 
an  unholy  temper  of  mind,  before  he  has  done  either 
good  or  evil,  is  as  difficult  to  reconcile  Avith  justice, 
as  the  condemnation  of  all  men  for  the  sin  of  Adam. 

But,  Why  should  it  be  thought  unjust  that  one 
should  be  condemned  for  depravity  of  nature  only, 
any  more  than  that  he  should  be  condemned  for  acts 
of  wickedness,  which  will  be  the  necessary  conse- 
quence of  such  depravity,  as  soon  as  opportunity  is 
given?  Our  Saviour  says,  *' A  corrupt  tree  cannot 
bring  forth  good  fi-uit."  And  in  Isaiah  it  is  said, 
"  The  vile  person  will  speak  villainy,  and  his  heart 
will  work  iniquity."  Why  should  the  totally  de- 
praved sinner  be  condemned  for  not  acting  in  a  holy 
manner,  or  for  acting  wickedly  ?  You  will  say.  Be- 
cause he  might  do  otherwise,  if  he  would.  Very 
true  ;  but  he  cannot  will  to  act  well,  or  not  to  act  ill, 
as  long  as  he  is  altogether  of  a  sinful  disposition. 
The  only  reason  that  men  are  blameworthy  for  evil 
actions,  which  are  done  under  a  kind  of  absolute  ne- 


190  On  Original  Sin.  [Ser.  XI. 

cessity,  is,  a  depraved  temper  of  mind,  which  is  all 
the  cause  of  that  necessity,  is  blameable  in  itself.  If 
a  wicked  heart  were  not  in  itself  sinful,  none  of  the 
thoughts,  or  words,  or  deeds,  which  necessarily  flow 
from  that  fountain,  would  be  a  man's  own  fault. 
Were  not  an  ungovernable  inclination  to  iniquity, 
criminal  in  its  own  nature,  it  would  excuse  whatever 
it  necessarily  occasions,  as  much  as  any  other  inno- 
cent cause  does,  its  unavoidable  effects.  But  if  a 
depraved  disposition  be  a  moral  evil — a  culpable 
thing,  then  he  who  hath  it,  may  justly  be  condemned 
for  it,  before  he  has  time  to  act  at  all. 

If  any  should  say.  We  know  nothing  what  either 
a  good  or  a  wicked  heart  is,  before,  or  distinct  from, 
all  volitions  and  exercises  ;  and  have  therefore  no 
reason  to  think  there  is,  or  can  be,  any  such  thing. 

To  this  it  may  be  answered  ;  We  know  as  well 
what  a  good  or  bad  disposition  is,  prior  to  virtuous  or 
vicious  exercises,  as  we  do  Avhat  reason  is,  prior  to 
rational  actions  :  as  well  as  we  know  what  a  human 
soul  is,  prior  to  the  operations  of  it ;  and  as  well  as 
we  kno^v  what  God  is,  distinct  from  his  works.  No 
unseen  cause,  can  be  known  from  seen  effects,  any 
better  than  the  disposition  of  a  man  may  be  know^n 
from  his  words  and  actions.  We  may  just  as  well 
disbelieve  that  there  is  a  spirit  in  man,  or  a  God  that 
governs  the  world,  as  that  there  is  any  such  thing  as 
a  wicked  or  good  heart.  As  well  as  the  invisible 
things  of  God,  can  be  learnt  from  the  things  which 
are  made  ;  and  as  well  as  we  know  that  God  is  good, 
because  he  does  good  ;  just  so  well  do  we  know  that 
he  who  committeth  sin,  hath  a  sinful  disposition. 
There  may  be  good  nature,  or  ill  nature  ;  a  holy  or 
an  unholy  temper  of  mind,  in  a  man  when  he  is  in  the 
most  profouncl  sleep  ;  and  is  as  unknowing  and  inac- 
tive as  an  unborn  infarit.  If  it  be  otherwise  ;  if  the 
good  man  loses  all  his  virtues,  and  the  bad  man 
all  his  vices,  whenever  they  fall  asleep,  why  do 
they  so  constantly  recover  them  again,   and   act  ia 


Ser.  XI.  3  071  Origi7ial  Sin.  191 

character,  as  soon  as  they  awake  ?  If  there  be 
no  difference  between  a  good  and  a  wicked  man, 
till  they  come  actually  to  understand  and  choose, 
what  is  the  reason  that,  with  the  same  objective  light 
and  motives  set  before  them,  they  constantly  under- 
stand and  choose  so  very  differently  ?  Whence  is  it 
that  to  the  renewed,  Christ  is  altogether  lovely  ;  while 
to  the  unregenerate,  he  hath  no  form  nor  comeliness, 
and  when  they  see  him,  there  is  no  beauty  that  they 
can  desire  him  ?  Whence  is  it  that,  with  equal  natur- 
al capacities  and  speculative  knowledge,  the  saint 
chooses  the  way  of  God's  commandments,  the  sinner 
the  way  of  transgression  ?  Certainly,  there  must  be  a 
difference  in  the  men :  a  difference  in  their  dispositions  ; 
a  difference  previously  to  these  different  perceptions 
and  volitions. 

And  if  we  know  not  what  the  dispositions  of  men 
are,  or  that  they  have  any,  till  they  have  opportunity 
to  act  them  out,  the  Judge  of  all  the  earth  knows. 
He  seai'cheth  the  heart  and  trieth  the  reins.  "  The 
Lord  is  a  God  of  knowledge,  and  by  Him  actions  are 
weighed."  Weighed  perfectly,  because  he  fully  sees 
all  their  principles,  or  want  of  principles. 

By  way  of  improvement  ; 

1.  We  may  hence  learn,  in  what  sense  repenting 
of  original  sin,  is  essential  to  true  repentance. 

Some  serious  persons  are  greatly  troubled,  because 
they  cannot  feel  themselves  to  blame  for  Adam's 
first  sin  ;  which  they  have  been  taught  to  believe  is 
imputed  to  them,  and  is  really  their  oy^  sin.  If  such 
are  convinced  of  the  truth  of  what  has  now  been  said, 
they  may  hence  be  comforted  in  this  particular. 
God  requires  no  such  impossibility  of  us,  as  blaming 
ourselves  for  any  one's  faults  but  our  own.  To  feel 
guilty  of  Adam's  eating  the  forbidden  fruit,  is  natur- 
ally impossible.     The  renewed,  I  am  confident,  can 

no  more  have  such  repentance,  than  the  unrenewed.  A, 

w 


192  On  brigmal  Sin.  [Ser.  XL 

To  a  good  man,  it  may  be  matter  of  humiliation, 
that  the  father  of  his  flesh,  from  whom  he  originally 
descended,  was  guilty  of  so  great  an  offence.  But  a 
consciousness  of  having  been  to  blame,  or  a  sense  of 
self-condemnation,  for  the  disobedience  of  Adam,  or 
of  Eve,  whatever  some  may  have  worked  themselves 
up  to  an  imagination  of,  I  am  persuaded  is  what  no 
person,  except  our  first  parents  themselves,  ever  real- 
ly felt,  or  can  possibly  feel. 

Yet,  let  us  not  think  our  repentance  has  been  unt<$ 
salvation,  unless  we  have  seen  and  felt  that  w^e  deserve 
the  wrath  and  curse  of  God,  on  account  of  the  sinful- 
ness of  our  hearts,  as  well  as  the  iniquities  of  our 
lives.  Unless,  for  not  loving  God  and  our  neighbor, 
and  for  all  our  ungodly  and  unrighteous  propensities 
thence  arising,  we  abhor  and  condemn  ourselves.  In 
this  sense  of  original  sin,  repenting  of  it  is  essential  to 
true  repentance. 

2.  We  may  hence  see  that  Adam  was  not  so  much 
more  inexcusable  than  other  sinners,  as  seems  often 
to  be  imagined  ;  and  that  our  sins  are  not  so  imputa- 
ble to  >6i?/z,  as  to  be  of  any  avail  to  us. 

Some,  there  is  reason  to  fear,  are  fond,  of  the  doc- 
trine of  original  sin,  because,  as  they  understand  the 
matter,  it  gives  them  much  ease  and  comfort.  Adam, 
they  think,  was  a  great  sinner  indeed,  because  he 
was  not  in  a  fallen  state,  but  sinned  before  he  had  any 
depravity  of  nature  :  before  he  had  the  least  inclina- 
tion to  sin.  Whereas,  in  consequence  of  his  offence, 
they  are  now  so  depraved  from  the  very  birth,  that 
they  sin  nati#ally  and  unavoidably :  and  therefore, 
are  not  much  to  be  blamed  for  sinning.  It  seems  to 
them  as  if  it  \vere  a  most  abominable  tiling  to  sin 
with  an  honest  and  good  heart  ;  but  no  evil  at  all, 
provided  it  be  done  with  a  wicked  mind  !  But,  surely 
such  turning  of  things  up  side  do^iTi,  shall  be  esteem- 
ed as  the  potter's  clay.  Such  reasonings  to  cover 
the  nakedness  of  our  criminality,  are  worse  than  tlie 


Ser.  XI.]  0?i  Origina!  Sin,  193 

fig.feaves  of  our  first  parents.     It  is  placing  sin  in 
innocence,  and  innocence  in  sin. 

3.  We  may  hence  be  convinced,  that  God  was 
under  no  obligation  to  save  lost  men,  because  of  the 
manneroftheirbeingbrought  into  a  state  of  sin  and 

misery. 

A  late  author  in  favor  of  the  doctrine  of  universal 
salvation,  makes  much  use  of  this  argument,  and 
labors  hard  to  support  it  by  scripture,  as  well  as  rea- 
son. He  explains  several  texts  in  the  New-Testa- 
ment so  as  to  make  them  say,  that  men  m  ere  con- 
demned,  before  they  deserved  condemnation.  Rom. 
V.  12,  "  By  one  man  sin  entered  into  the  world,  and 
death  by  sin ;  and  so  death  passed  upon  all  men, 
for  that  all  have  sinned,"  he  paraphrases  thus  : 
"  Death  passed  upon  all  men,  v^ hereupon  ;  in  con- 
sequence of  which,  all  have  sinned."  And  indeed, 
if  that  were  the  case,  tliey  might  all  ^vell  be  angry  ; 
and  they  must  be  meeker  than  Moses,  not  to  sin. 
Of  the  eighth  chapter  of  Romans,  20th  ver.  "  The 
creature  was  made  subject  to  vanity,  not  willingly, 
but  by  reason  of  him  v/ho  hath  subjected  the  same  in 
hope,"  he  supposes  the  meaning  to  be  ;  "  That  man- 
kind were  doomed  to  all  the  infelicities  of  this  life, 
not  for  any  fault  of  their  own  ;  but  in  the  sure  and 
certain  hope  before  given,  in  the  sentence  passed  up- 
on the  serpent,  that  they  should  all,  sooner  or  later,  be 
delivered  from  the  ruins  of  the  apostacy,  and  be  for 
ever  happy."  Whence  he  infers,  as  well  he  might 
were  the  premises  true,  that,  "  If  any  of  mankind 
should  not  be  saved,  they  would  have  reason  to  com- 
plain." 

And  many  others,  who  do  not  carry  the  matter 
quite  so  far,  feel  themselves  obUged,  in  like  manner^ 
to  bring  in  all  the  grace  of  the  gospel,  that  the  lav/ 
may  be  made  just,  by  which  we  stand  condemned. 
But,  according  to  what  has  now  been  said  there  \vas 
no  need  of  such  infmite  grace,  only  to  mend  a  bad  law. 

A  a 


194     ■  On  Original  Sin,  [Ser.  XI. 

The  original  constitution,  taken  by  itself,  was  holy 
and  just  :  no  man  being  doomed  by  it  to  death,  or 
subjected  to  the  infelicities  of  this  life,  but  for  his  own 
fault.  Consequently,  all  might  justly  have  been  left 
to  perish,  without  a  Saviour,  and  without  a  Sanctifi- 
er ;  and  God  may  justly  have  mercy  on  whom  he  will 
have  mercy. 

Let  sinners,  then,  instead  of  saying,  "  The  ways- 
of  the  Lord  are  not  equal,"  look  into  themselves  ;  and 
^\  herein  their  own  ways  have  been  unequal,  or  their 
hearts  have  not  been  good,  let  them  abhor  them- 
selves, and  repent  in  dust  and  ashes.  And  let  saints, 
who  have  been  recovered  from  the  error  of  their 
^vays  to  the  wisdom  of  the  just,  ascribe  the  whole  of 
their  salvation  to  free  and  rich  grace.  Remember, 
my  redeemed  and  renewed  hearers ;  "  Ye  are  a 
cliosen  generation,  a  royal  priesthood,  an  holy  na- 
tion, a  peculiar  people  ;  that  ye  should  shew  forth 
tiie  praises  of  him  who  hath  called  you  out  of  dark- 
ness into  his  marvellous  light." 


SERMON  XII. 


GN   THE   TOTAL   DEPRAVITY    OF  MANKIND    BY   NA- 
TURE. 


ROMANS  VII.   18. 


For  I  know  that  in  me  (that  is,  in  my  flesh)  divelleth  no  good 
thing: 

±.  HE  knowledge  of  ourselves,  is  of  the 
nearest  concernment  to  us;  more  especially  the 
knowledge  of  our  moral  ch  iracter,  and  spiritual  con- 
dition. Other  knowledge  may  be  useful,  respecting 
the  life  that  now  is  ;  but  this  is  necessary,  in  regard 
to  that  which  is  to  come.  This,  therefore,  is  an 
essential  part  of  that  wisdom  which  is  the  principal 
thing.  The  greatest  naturalist,  geographer,  astron- 
omer, or  politician,  if  he  lives  and  dies  a  stranger 
to  himself,  and  never  knows  the  state  he  is  in,  or 
what  manner  of  spirit  he  is  of,  it  may  be  truly  said 
of  him,  that  he  li>es  and  dies  a  fool. 

And  as  self-knowledge  is  of  the  greatest  import- 
ance to  us,  so,  one  would  think,  it  were  of  the  easiest 
acquisition.  But  yet  the  truth  too  evidently  is,  that 
in  this  branch  of  science,  we  are  apt  to  be  most  re- 
markably deficient.  Those  who  can  discern  the 
least  mote  in  a  neighbor's  eye,  are  often  insensible 
of  a  beam  in  their  own.     Those  who  carry  their  in- 


196  The  total  Depramy  [Ser.  XII. 

vestigations  through  the  remotest  ages  of  antiquity, 
and  to  the  most  distant  regions  of  the  earth,  are  often 
great  strangers  at  home,  and  amazingly  ignorant 
respecting  themselves.  This  can  be  resolved  only 
into  selfish  partiality,  and  an  extreme  reluctance  to 
come  to  the  light,  ^vhen  we  are  afraid  it  would  re- 
prove and  condemn  us.  Hence  many,  all  their  days, 
flatter  themsehes  that  they  are  rich  and  increased 
with  goods,  when  really  they  are  wretched,  and  mis- 
erable, and  poor,  and  blind,  and  naked. 

The  apostle  Paul  himself,  was  once  in  this  state  of 
ignorance  and  self-deception.  He  is  giving  an  ac- 
count in  our  context,  of  the  high  ideas  he  had  form- 
erly entertained  of  his  pharisaical  righteousness  ;  of 
the  causes  of  those  ^\Tong  apprehensions  ;  and  of 
the  means  by  which  he  was  brought  to  alter  them, 
and  forced  to  admit  the  mortifying  conviction  of  his 
exceeding  vileness.  "  I  was  alive  without  the  law 
once,"  says  he,  vpr.  5,  "  but  when  the  command- 
ment came,  sin  revived,  and  I  died."  He  goes  on 
to  relate  the  further  experimental  knowledge  which 
had  been  given  him,  of  -w  hat  he  still  was,  as  well  as 
of  what  he  had  been  before  his  conversion.  "  For 
t¥e  know  that*  the  law  is  spiritual,"  says  he,  *'  but 
I  am  carnal,  sold  under  sin. — I  find  then  a  law,  that 
when  I  would  do  good,  evil  is  present  with  me.  For 
I  delight  in  the  law  of  God  after  the  inward  man  t 
but  I  see  another  law  in  my  members,  warring 
against  the  law  of  my  mind,  and  bringing  me  into 
captivity  to  the  law  of  sin  which  is  in  my  members. 
O  wretched  man  that  I  am  !  who  shall  deliver  me 
from  the  body  of  this  death  ?"  And  in  the  midst  of 
these  humiliating  confessions  and  bitter  complaints, 
he  expresses  himself  in  the  words  of  our  text  : 
"  For  I  knov/  that  in  me,  that  is,  in  my  flesh,  dwell- 
eth  no  good  thing." 

Sapposing  that  this  description  of  himself  is  equal- 
ly a  true  one  cf  otlier  men  ;  we  will  briefly  inquire 


Sen  XII.]  of  Man  by  Naitir^.  197 

how  it  is  to  be  undei-stood  ;  and  then  consider  the 
evidence  we  have  of  its  truth,  as  appUcable  to  all 
mankind. 

I.  I  sliall  endeavor  to  explain,  briefl}^  how  Paul 
is  here  to  be  understood  ;  that  in  him,  that  is,  iij  his 
fiesh,  dwelt  no  good  thing. 

What  the  apostle  means  by  his  flesh,  may  be  learnt 
from  his  repeated  use  of  tliat  expression.  In  ver. 
5,  of  the  context,  he  says,  "  When  we  were  in  the 
flesh,  the  motions  of  sin  did  work  in  our  members." 
And  ver.  8,  of  the  next  chapter,  "  So  then  they  that 
are  in  the  flesh,  cannot  please  God."  In  both  which 
places,  by  being  in  the  fiesh,  is  plainly  meant,  being 
in  a  state  of  unrenewed  nature.  In  Gal.  v.  17,  he 
says,  "The  flesh  lusteth  against  the  spirit,  and  the 
spirit  against  the  flesh ;  so  that  ye  cannot  do  the 
things  that  ye  would."  There,  by  flesh,  we  are  to 
understand,  the  remainder  of  corrupt  nature  in  good 
men.  And  ver.  19 — 23,  the  contrary  operations  of 
the  flesh,  and  effects  of  the  spirit,  are  particularly  de- 
scribed. "  Now,  the  works  of  the  flesh  are  manifest, 
which  ai"e  these  ;  Adultery,  fornication,  uncleanness, 
laciviousness,  idolatiy,  witchcraft,  hatred,  variance, 
emulations,  ^^Tath,  strife,  seditions,  heresies,  envy- 
ings,  &c.  But  the  fruit  of  the  spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness,  meek- 
ness, temperance."  By  flesh  and  spirit  cannot  be 
here  meant,  the  body  and  soul :  for  several  of  the  sins 
enumerated  have  not  their  origin  or  seat  in  the  body, 
any  more  than  all  sins  have :  and  the  ^irtues  men- 
tioned are  not  the  fruits  of  every  human  soul ;  but  of 
the  Divine  Spirit,  where  he  operates  in  a  sanctifying 
manner.  Or  they  are  the  fruits  of  that  new  nature 
in  man,  which  is  begun  in  regeneration.  By  the 
flesh,  then,  we  are  to  understand  the  sinful  nature 
derived  from  Adam — the  old  man  which  is  corrupt. 

So  that  when  in  our  text  the  apostle  says,  "In 
me,  that  is,  in  my  flesh  ;"  he  means  in  him  by  na- 


198  The  total  Depramty  [Ser.  XII. 

ture  :  or  so  far  as  he  was  yet  unsanctified,  by  divine 
grace. 

When  he  says  there  was  thus  in  him  no  good  thing, 
his  meaning  is,  nothing  spiritually  good.  Not  that  he 
was  destitute  of  every  natural  excellency.  This, 
certainly,  is  not  the  case  with  fallen  man,  as  born  of 
the  flesh.  The  unregenerate  have  good  things  of 
these  kinds.  They  may  have  good  features,  shapes, 
and  limbs :  they  may  have  good  understandings, 
good  inventions,  and  good  memories ;  as  good  as 
those  who  have  been  born  again. 

Nor  is  it  to  be  understood  that  mankind  by  nature 
have  nothing  humane  or  sociable  in  their  disposi- 
tions; nothing  of  those  partial,  friendly  propensities, 
which,  in  a  limited  sphere,  answer  good  purposes  ; 
and  which,  to  our  short-sighted,  superficial  view, 
appear  amiable.  The  unrenewed  are  not,  all  of  them, 
without  natural  affection,  nor  wholly  destitute  of  com- 
passion for  one  another  in  distress  and  misery.  Some- 
times they  are  kind  parents,  dutiful  children,  and 
tender  husbands  and  wives ;  and  some  of  them  have 
a  great  deal  of  what  we  call,  general  good  nature. 
There  are  such  instincts  as  these,  perhaps  not  origin- 
ating merely  from  self-love,  which  most  men,  more 
or  less,  plainly  discover. 

But,  the  meaning  of  the  apostle,  I  conceive,  is 
simply  this  :  That  in  him,  as  far  as  he  remained  un- 
sanctified, or  as  he  was  by  nature,  there  were  no 
principles  of  real  godliness  or  virtue — no  inclinations 
to  that  love  of  God  and  his  neighbors,  on  which 
hang  all  the  law  and  the  prophets — not  a  single  liv- 
ing branch  or  root,  of  disinterested,  universal  good- 
ness. 

Unless,  therefore,  Paul,  in  his  native  character 
and  state,  was  essentially  different  from  other  men, 
we  have  in  these  words  of  his,  the  doctrine  of  man's 
total  depravity  by  nature  ;  as  consisting  in  the  entire 
want  of  righteousness  and  true  holiness. 


Ser.  XII.]  of  Man  hy^ Nature,  199 

We  will  now,  as  was  proposed, 

II.  Consider  whether  we  have  not  other  plain  and 
full  proofs  of  this  doctrine. 

That  the  heart  of  the  sons  of  men  is  very  full  of 
evil,  is  what  no  one  can  well  dispute  :  their  abomin- 
able works — their  bidng,  and  devouring,  and  slaught- 
ering one  another  ;  and  the  wretched  state  of  all 
nations  ever  since  the  fall,  notwithstanding  all  the 
methods  taken  to  restrain  the  lusts  of  men,  make  this 
undeniably  evident.  But  that  there  is  nothing  truly 
virtuous  in  man  by  nature,  may  not  perhaps  be  so 
readily  admitted,  nor  so  easily  proved.  Our  princi- 
pal light  respecting  this  point,  must  be  derived 
from  scripture.  Experience  and  observation  may 
not  furnish  arguments  universally  satisfactory,  one 
way  or  the  other.  Some  may  be  fully  convinced,  by 
their  own  experience,  that  they  themselves  were 
thus  totally  depraved  :  but  their  testimony  may  not 
convince  others,  who  have  had  no  such  experience, 
that  all  natural  men  are  so  very  wicked.  Some,  on 
the  other  side,  may  imagine  it  is  abundantly  evident 
from  observation,  that  mankind,  though  very  bad  in 
many  instances,  have  not  lost  all  their  virtue  ; 
besure  as  they  are  by  nature,  uncontaminated  by  evil 
communications.  But  it  is  so  uncertain  to  us  who 
are  in  a  state  of  nature,  and  there  are  so  many  lovv  er 
instincts,  and  so  many  selfish  principles,  from  which 
the  specious  actions  of  men  may  proceed,  that  no  in- 
fallible conclusion  can  be  grounded  on  this  kind  of 
evidence.  Let  us  then  candidly  inquire,  "  What 
saith  the  scripture  ?"  Here, 

1.  There  are  several  texts  which  seem  expressly 
to  assert,  or  plainly  to  imply,  that  the  native  condition 
of  fallen  man,  is  such  a  state  of  total  moral  depravity 
as  hath  now  been  explained. 


200  The  mal  Bepramy  [Ser.  XII. 

I  shall  refer  you  ta  only  a  few  of  these.  It  is  said, 
Gen.  vi.  5,  "  God  saw  that  the  wickedness  of  man 
^¥as  great  in  the  earth  ;  and  that  eveiy  imagination 
of  the  thoughts  of  man's  lieart,  was  only  evil  contin- 
ually." This  was  soon  after  men  began  to  multiplj^ ; 
and  there  is  no  reason  to  think  that  the  world  a\  as 
then  more  wdcked  than  it  has  been  since.  It  is  said 
again  in  the  fourteenth  Psalm  ;  "  The  Lord  look- 
ed down  from  heaven  upon  the  children  of  men,  to 
s-ee  if  there  were  any  that  did  understand  and  seek 
God.  They  are  all  gone  aside,  they  are  together 
become  filthy ;  there  is  none  that  doeth  good,  no, 
not  one."  And  this  the  apostle  quotes,  Rom.  iii, 
11,  12  ;  adding,  other  passages  of  the  Old  Testa- 
ment, in  further  proof  of  the  total,  as  well  as  univer- 
sal depravity  of  men  ;  "  Their  throat  is  an  open 
sepulchre  ;  with  their  tongues  they  have  used  deceit ; 
the  poison  of  asps  is  under  their  lips  :  whose  mouth 
is  full  of  cursing  and  bitterness ;  their  feet  are  swift 
to  shed  blood  :  destruction  and  misery  are  in  their 
ways  ;  and  the  way  of  peace  have  they  not  known  : 
there  is  no  fear  of  God  before  their  ej'es."  And  to 
the  Ephesians,  most  of  whom  had  been  heathen,  he 
says  ;  **  You  hath  he  quickened,  who  were  dead  in 
trespasses  and  sins  ;  wherein  in  time  past  ye  Avalked, 
according  to  the  course  of  this  world,  according  to 
the  prince  of  the  power  of  the  air,  the  spirit  that  now 
worketh  in  the  children  of  disobedience.  Among 
whom  also  we  all  had  our  conversation  in  times  past,, 
in  the  lusts  of  our  flesh,  fulfilling  the  desires  of  the 
Besli  and  of  the  mind  ;  and  were  by  nature  children 
of  wrath  even  as  others."  And  our  Saviour  says, 
John  iii.  6,  "  That  Avhich  is  born  of  the  flesh  is  flesh." 
so  totally  flesh,  that  is,  corrupt  and  sinful,  as  to  be 
incapable  of  entering  into  the  kingdom  of  God,  by 
embracing  the  gospel  of  his  grace. 

2.  We  are   plainly  taught  the  total  depravity  of 
fallen  man,  by  what  is  said  concerning  the  necessity 


Ser.  XII.]  of  Man  by  Nature.  201 

of  regeneration,  or  tlie  renewing  of  the  Holy  Ghost. 
This  change  is  spoken  of  as  necessary  in  order  to 
good  works  ;  and  as  that  without  which  no  one  can 
see  the  kingdom  of  God.  And  it  is  set  fordi  by 
such  phrases  as  these  :  being  born  again  ;  having  a 
new  heart  given  us,  and  a  new  spirit  put  within  us  ; 
being  quickened,  or  brought  to  hfe,  \vhen  dead  ; 
and  being  created  after  God,  in  alhision  to  the  first 
creation  of  man  in  the  likeness  of  his  Maker.  All 
which  strong  modes  of  expression  evidentiy  imply, 
that  man  by  the  fall  is  become  totally  depraved.  If 
tlie  unrenewed  heart  were  but  partly  sinful,  it  might 
be  mended  ;  and  tiiere  would  be  no  need  of  a  new 
heart.  If  the  old  spirit  were  not  wholly  unholy,  there 
would  be  no  occasion  for  giving  a  new  spirit.  If 
there  were  any  spiritual  life  in  men  they  would  not 
need  quickening  b}^  the  mighty  power  of  God,  in  a 
manner  as  supernatural  as  the  raising  of  Christ  from 
the  dead.  If  man  liad  the  root  of  the  matter  in  him, 
or  the  seeds  of  virtue,  by  his  first  birth,  there  woukl 
be  no  necessity  of  his  being  born  again.  If  we  were 
by  nature  at  all  inclined  to  that  which  is  good,  or  had 
any  thing  of  that  moral  image  of  our  Maker  in  which 
the  first  man  was  made  ;  there  would  be  no  need  of  a 
new  creation  after  God  in  righteousness  and  true  ho- 
liness, or  of  our  being  created  in  Christ  Jesus  unto 
good  works. 

All  the  forementioiied  representations  of  this  ne- 
cessary renewing  of  the  Holy  Ghost,  are  plainly  de- 
signed to  teach  us,  that  it  is  a  change  of  nature — the 
production  of  something  specifically  new  in  the  soul 
of  man — the  beginning  of  a  clean  heart,  or  a  right 
spirit  :  and  therefore  they  evidently  imply,  that  pre- 
viously to  it,  there  is  a  total  destitution  of  every  thing 
of  this  kind. 

3.  This  is  also  very  evident,  from  the  certain 
marks,  or  distinguishing  characteristics  of  a  good 
man,  which  Vv^e  often  find  in  the  holy  scriptures. 

B  b 


202  The  total  Depramty  [Ser.  XIL 

Right  exercises  or  dispositions,  in  any  degree,  ai-e 
spoken  of  as  things  which  accompany  salvation,  and 
as  infalUble  evidences  of  a  state  of  grace.  See  Matt. 
V.  3 — 8,  "  Blessed  are  the  poor  in  spirit : — Blessed 
are  they  that  mourn  : — Blessed  are  the  meek  : — 
Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness  : — Blessed  are  the  merciful : — Blessed 
are  the  pure  in  heart  :" — See  also  1  John  iii.  14, 
*'  We  know  that  we  are  passed  from  death  unto  life, 
because  we  love  the  brethren."  And  chap.  iv.  ver. 
7,   "  Every  one  that  loveth  is  born  of  God." 

In  these  texts,  you  may  observe,  the  degree  of  the 
several  graces  or  virtues  spoken  of  is  not  mentioned. 
It  is  not  said  how  poor  in  spirit  men  must  be,  to 
make  it  evident  that  their's  is  the  kingdom  of  heav- 
en :  or  how  much  they  must  mourn,  before  it  is  cer- 
tain that  they  shall  be  comforted  :  or  how  meek  tliey 
must  be,  to  enjoy  the  earth  as  a  divine  patrimonial 
inheritance  :  or  how  merciful,  that  they  may  expect 
di\  ine  mercy  :  or  how  ardently  they  must  desire 
righteousness,  before  the  promise  of  being  filled 
belongs  to  them  :  or  how  pure  in  heart  those  ai'e, 
Avho  shall  hereafter  enjoy  the  beatific  vision  of  God. 
Nor  is  it  said  what  degree  of  brotherly  kindness  and 
charity  we  must  have,  to  know  that  we  have  passed 
from  death  to  life,  or  that  we  aie  born  of  God. 
But  it  is  left  in  such  a  manner  as  must  necessarily 
lead  us  to  suppose,  that  if  one  can  be  certain  he  has 
these  virtues  or  graces,  though  in  the  lowest  degree, 
he  may  be  certain  that  he  shall  inherit  the  promises, 
and  is  an  heir  of  glory.  But  this  could  not  be  true, 
if  there  were  these  good  things  in  men,  in  any  meas- 
ure, V.  hile  unbelievers,  and  unrenewed.  If  the  nat- 
ural man  were  not  altogether  destitute  of  these  trulv 
virtuous  dispositions  and  affections,  they  could  be  no 
discriminating  marks  of  the  adopted  children  of  God, 
or  evidences  of  one's  being  in  'a  state  of  grace. 

'J'hus,  you  see,   the  Bible  expressly  asserts,  and 
cibiindantly  supposes,  that  man  by  nature  is  totally 


Ser.  XII.]  of  Man  hy  Nature.  205 

depraved  ;  that  is,  wholly  destitute  of  true  holiness. 
And  what  need  have  we  of  furtlier  witness  ?  God 
knows  what  is  in  man.  His  eye  searcheth  the  very 
bottom  of  the  heart ;  and  He  is  a  God  of  truth.  If, 
therefore,  we  have  his  word,  and  in  that  are  told  there 
dwelleth  no  good  thing  in  man  by  nature,  as  our  Sa- 
viour told  the  unbelieving  Jews,  "  I  know  you,  that 
ye  have  not  the  love  of  God  in  you,"  it  must  be 
true. 

With  regard  to  human  authorities,  or  the  opinions 
of  men,  it  may  be  observed,  that  no  great  stress  is  to 
be  laid  upon  them  in  matters  of  religion ;  more  es- 
pecially in  the  present  question,  which  respects  their 
own  character.  If  mankind  think  mankind  virtuous, 
it  is  no  great  evidence  that  they  are  really  so.  They 
bear  witness  for  themselves  ;  and  such  witness  is 
never  admitted  as  of  much  weight.  "  Most  men 
will  proclaim  every  one  his  own  goodness  ;"  though 
a  faithful  man  is  hardly  to  be  found. 

It  is  to  be  observed,  however,  that  even  on  this 
question,  wherein  men  must  be  very  partial  witnes- 
ses, their  witness  agreeth  not  together.  Many  deny 
the  doctrine  of  man's  total  depravity  by  nature,  and 
strenuously  dispute  against  it :  but  by  many  it  is 
acknowledged  and  maintained.  And  many  who  op- 
pose it,  still  admit,  and  appeal  to  men's  feelings  for 
the  truth  of,  what  plainly  implies  it ;  namely,  that 
self-love  is  the  bottom  spring  of  all  human  actions. 
An  author  of  considerable  fame,*  two  volumes  of 
Avhose  sermons  we  have  in  our  public  library,  says, 
in  one  of  them  ;  "  If  we  closely  attend  to  the  opera- 
tions of  our  own  minds,  and  carefully  observe  ^v'hat 
passeth  within  us,  at  that  very  instant  when  we  are 
doing  a  charitable  and  friendly  action,  I  am  apt  to 
think  we  shall  find  that  the  pleasure  u^hich  results 
from  it  arises,  either  from  a  sense  that  what  we  are 
doing  may  procure  us  the  approbation  of  men ;  or  it 

*  Seed. 


204  The  total  Depramy  [Ser.  XII. 

proceeds  from  a  sense  of  having  done  our  duty,  and 
so  recommended  ourselves  to  the  favor  of  God. — 
That  pleasure  which  is  annexed  to  any  generous  and 
worthy  deed,  may  be  compared  to  its  opposite ; 
namely,  that  remorse  which  is  cotiseqiteht  to  wick- 
edness. And  it  may  be  questioned  whether  \^'e 
should  have  an}',  or  at  least  any  permanent  remorse, 
after  having  committed  an  ill  action,  if  vt^e  were  sure 
we  could  fence  off  all  ill  consequences,  and  neither 
be  exposed  to  the  scotn  and  hatred  of  the  world,  nor 
draw  iijDon  ourselves  the  divine  vengeance.  Just  so 
it  may  admit  of  a  dispute,  whether  the  pleasure  we 
are  speaking  of  ii'Ould  not  vanish,  if  we  apprehended 
that  mankind  w  duld  neither  commend  and  esteem  us , 
nor  the  Deity  reward  us  for  our  goodness."  In  an- 
other place  the  same  author  sa^'s,  "  Thfe  only  things 
which  influence  Our  practice,  fiie  considerations 
which  call  forth  the  workings  of  self-love,  that  first 
great  wheel  of  the  soul,  to  which  all  the  rest  move  in 
subordination." 

A  great  part  of  our  moral  philosophers,  and  Ar- 
minian  divines  generally,  are  in  the  same  sentiment. 
They  conceive  virtue  to  be  a  mere  selfish  thing : 
only  a  well  regulated  regard  to  one's  personal  inter- 
est. And  the  Antinomians,  in  all  their  diilbrent  ways 
of  explaining  themselves,  consider  all  religion  as  no- 
tliing  else.  They  suppose  that  what  couAcrts  a  sin- 
ner, and  what  excites  the  love  of  God  in  a  saint, ,  is 
only  a  belief  of  his  love  to  theniy  in  particular,  or  to 
mankind  in  general ;  thus  making  all  religious  affec- 
tions turn  upon  the  fust  great  wheel  of  seJf-loi'-c. 

Now  these,  I  reckoti  some  of  the  ^tron'gt^st  human 
testimonies  we  could  have,  in  proof  of  the  total  moral 
depravity  of  mankind  by  nature.  From  their  own 
feelings,  and  from  their  observation  of  others,  they 
me  forced  into  the  conclusion  ' that  man  is  a  totally 
selfish  creature.  But  we  need  not  suppose  the  worst 
man  on  earth,  or  devil  in  liell,  more  depraved  in  the 


Ser.  XII.]  of  Man  by  Nature.  205 

bottom  of  his  heart,  than  to  have  no  ultimate  regard 
to  any  one's  honor  or  happiness,  but  his  own. 

We  may  further  talce  notice,  that  those  advocates 
for  native  human  virtues,  who  do  not  adopt  the  self- 
ish system,  suppose  thing!?  virtuous,  which  are  not 
of  the  nature  of  christian  virtue,  or  true  holiness. 
Such,  for  instance,  as  the  love  of  one's  country ;  the 
tenderness  between  die  sexes  ;  the  affection  of  par- 
ents for  their  children,  and  natural  compassion  for 
the  miserable. 

Respecting  these,  I  observe,  that  severd  of  theiii 
may  proceed  from  mere  self-love  ;  but  that,  if  there 
be  somewhat  of  disinterestedness  in  any  of  them,  yet, 
because  of  their  want  of  universalit)'^  and  impartialit)-, 
they  cart  never  produce  the  peaceable  fruits  of  right- 
eousnessj  or  be  the  fulfillirig  of  the  divine  law.  Oii 
the  contrary,  transgression,  and  the  grossest  iniqui- 
ties j  are  their  natural  tendency  and  common  effects. 
This  iSi  the  case,  particularly  in  i-egard  to  the  love  be- 
tween the  sexes,  parental  fondness,  and  that  patriot- 
ism which  has  been  so  much  the  boast  of  Pagans, 
and  of  many  who  are  called  christians.  These  ai-e 
among  those  lusts  of  men  which  war  in  their  mem- 
bers, whence  come  wars  and  fightings ;  envying  and 
strife,  confusion  and  all  manner  of  evil  works.  All 
partial  benevolence,  like  self-love,  will  naturally  pro- 
duce enmity  toVvard  those  who  are  without  the  lim- 
ited sphere  of  its  friendly  operation. 

As  to  that  natural  compassion  for  the  miserable, 
which  operates  more  extensively  :  this  is  too  limit- 
ed in  another  view,  to  have  a  tendency  to  universal 
happiness,  or  to  be  of  the  nature  of  righteousness 
and  true  holiness.  Persons  most  remarkable  for  this, 
are  fi-equently  as  remai'kable  for  many  vicious  tem- 
l^ers  and  practices,  hurtfnl  to  others,  as  well  as  to 
themselves.  They  are  often,  not  only  irreligious 
and  profane,  but  intemperate,  kwd,  envious,  re- 
vengeful, false,  fraudulent  and  unjust.  As  common 
family  affection,  and  love  of  one's  countiy,  ^Aill  not 


206  the  total  Depramy  [Ser.  XIL 

influence  to  the  whole  duty  of  man,  because  they 
embrace  only  a  part  of  mankind,  and  have  no  respect 
to  God  :  so  this  natural  humanity  will  not,  because 
it  is  felt  for  no  individual,  only  in  a  partial  view,  and 
imder  particular  circumstances.  The  man  whose 
heart  is  easily  touched  with  tender  sensibility  for  a 
neighbor  in  extreme  distress,  would  be  grieved  as 
much,  perhaps,  to  see  that  same  neighbor  more  pros- 
perous and  happy  than  himself.  Nor  is  it  every 
kind  of  suffering,  however  great,  that  will  move  the 
compassion  of  these  good  natured,  wicked  men. 
The  sight  of  one  wounded,  bleeding  and  half  dead, 
powerfully  excites  their  commisseration  ;  but  to  see 
or  hear  the  good  name  of  the  most  worthy  person, 
mangled  and  torn  in  pieces,  by  the  tongue  or  pen  of 
malice  and  falsehood,  gives  them  pleasure,  very  of- 
ten, instead  of  any  resentment  or  uneasiness. 

This  partial,  common  compassion,  appears  to  be 
nothing  more  than  a  mere  animal  instinct  ;  similar 
to  what  we  observe  in  most  kinds  of  the  inferior  cre- 
ation. As  far  as  it  goes,  it  is  a  good  thing,  as  rain 
and  sunshine  are  good.  It  answ^ers  good  purposes 
in  the  present  wretched  state  of  man,  but  is  not  at 
aU  adapted  to  that  world  of  happiness  ^^'here  are  no 
objects  of  pity,  and  where  millions  will  be  seen  ex- 
alted in  felicity  and  glory  far  higher  than  ourselves. 
Notwithstanding  all  such  humanity,  we  must  be 
born  again,  before  we  can  see  the  kingdom  of  God. 
We  must  have  a  more  uniform  good  nature,  or  we 
can  never  be  partakers  of  the  inheritance  of  the  saints 
in  light.  We  must  have  a  better  principle  of  good 
works  created  in  us,  before  we  can  do  any  thing  that 
will  be  recompensed  at  the  resurrection  of  the  just. 

There  is  one  way  more,  which  I  will  just  men- 
tion, whence  some  may  be  led  to  think  human  na- 
ture virtuous,  when  really  it  is  not.  They  may  mis- 
take a  rightly  dictating  conscience,  for  a  good  dis- 
position. There  is  undoubtedly  in  natural  men, 
not  only  reason,  which  enables  them  to  judge,  but 


Ser.  XII.]  of  Man  by  Nature,  207 

also  a  moral  sense,  whereby  they  feel,  of  themselves 
what  is  right.  This  is  that  of  which  the  apostle 
speaks,  Rom.  ii.  14,  15,  "  For  when  the  Gentiles, 
which  have  not  the  law,  do  by  nature  the  things  con- 
tained in  the  law,  these,  having  not  the  law,  are  a 
law  unto  themselves  :  Which  shew  tlie  works  of  the 
law  written  in  their  hearts  ;  their  conscience  also 
bearing  witness,  and  their  thoughts  the  meanwhile 
accusing,  or  else  excusing  one  another." 

Man,  in  a  state  of  nature,  has  something  in  him 
besides  reason — something  in  his  breast,  as  well  as 
in  his  head,  which  bears  witness  in  favor  of  truth, 
justice,  and  goodness  :  which  always  gives  a  verdict, 
when  cases  are  fairly  understood,  on  the  side  of  the 
eternal  rule  of  right :  which  approves  \vhat  is  moral- 
ly good,  and  condemns  what  is  morally  evil.  This 
some  have  called  the  moral  sense  ;  and  is  what  the 
Bible  calls  conscience.  But  this  is  a  different  thing 
from  a  disposition  to  refuse  the  evil,  and  choose  the 
good.  It  is  not  the  public  sense,  or  universal  benev- 
olence of  heart ;  which  inclines  a  man  to  the  prac- 
tice of  whatsoever  things  are  true,  honest,  just,  pure, 
lovely,  and  of  good  report.  If  there  be  any  virtue, 
or  any  thing  worthy  of  praise  as  proceeding  from,  or 
comprehended  in,  an  honest  and  good  heart,  this  is 
not  the  thing.  It  is  found  in  the  worst  of  all  rational 
beings.  It  will  be  the  worm  that  never  dies,  gnaw- 
ing the  souls  of  all  the  wicked  in  hell,  with  everlast- 
ing shame  and  self-condenination. 

Let  us  now  apply  and  improve  this  v/hole  subject, 
for  our  further  learning  and  profit. 

1.  We  may  hence  learn  why  it  is  that  good 
tlioughts,  and  impressions  are  apt  to  be  so  transient 
and  unabiding  in  natural  men.  Vain  thoughts — 
trifling,  foolish,  wicked  thoughts,  lodge  within  them. 
But  it  is  not  so  in  regard  to  good  thoughts,  or 
thoughts  of  things  that  are  good.     If  these  obtrude 


208  rbe  total  Depramy  [Ser.  XIL 

themselves  at  any  time,  (like  troublesome  beggars  at 
our  doors, )  they  are  treatetl  with  great  coldness  and 
neglect.  It  may  be  said  to  them,  "  Depart  in  peace;  be 
warmed,  be  filled  :"  or  a  pittance  of  some  poor  thing 
may  be  given  them,  just  to  silence  tlieir  clamorous 
importunity  ;  but  they  are  dismissed  as  soon  as  pos- 
sible. It  is  the  same  case,  generally,  respecting  any 
serious  purposes  and  resolutions  of  sinners.  Thus 
Ephraim's  goodness,  it  is  said,  was  as  a  morning 
cloud,  and  as  the  early  dew,  it  went  away.  This  is 
represented  by  our  &aviour,  in  his  parable  of  the 
sower  :  "  Some  seed  fell  upon  a  rock  ;  and  as  soon 
as  it  was  sprmig  up  it  withered  away,  because  it  lack- 
ed moisture." 

2.  Hence  let  not  any  tliink  that  their  depravity  is 
not  great,  or  not  very  criminal  ;  if  it  be  onl}-^  the 
want  of  good  principles  :  principles  so  very  good,  as 
the  disinterested  love  of  God,  and  of  all  their  fellow- 
creatures.  The  worst  creature  on  eardi,  or  in  hell, 
need  not  be  supposed  any  more  depraved  than  this, 
in  the  bottom  of  his  heart.  This  alone,  in  a  moral 
agent,  who  has  self-love,  and  its  subservient  appetites 
and  passions,  will  account  for  all  ungodliness  and  un- 
righteousness, in  thought,  word  and  deed.  Let  men 
have  no  disposition  to  glorify,  or  desire  to  enjoy  God, 
and  they  will  naturally  be  enemies  to  him  in  their 
muids ;  they  \\\\\  hate  his  laws,  and  murmur  against 
his  Providence  and  grace  ;  and  it  will  be  the  latent 
wish  of  their  heart  to  have  no  God.  Let  men  be 
lovers  of  none  but  their  own  selves,  and  they  will  be 
"  covetous,  boasters,  proud,  disobedient  to  parents, 
truce -breakers,  false  accusers,  incontinent,  fierce,  des- 
pisers  of  those  that  are  good,  traitors,  heady,  high- 
minded."  As  far  as  tliey  are  not  restrained  by  the 
fear  of  punishment,  a  regard  to  reputation,  or  some 
other  selfish  or  partial  moti\'e;  they  will  be  full  of  all 
imrighteousness  and  iniquity.  Their  throat  will  be  an 
open  sepulclire;   with  their  tongues  they  will  use 


$er.  XII.]  of  Man  by  Nature,  209 

deceit ;  the  poison  of  asps  ^vill  be  under  their  lips ; 
their  mouth  will  be  full  of  cursing  and  bitterness  ; 
their  feet  will  be  swift  to  shed  blood.  Let  a  sinner 
only  know  this  plague  of  his  own  heart,  the  want 
of  all  good  principles,  and  he  will  see  cause  enough 
for  self-reproach  and  self- abhorrence. 

3.  It  hence  appears  that  such  as  hope  they  are 
christians,  had  need  be  very  cautious  and  thorough  in 
self-examination.  Many  are  the  ways  in  which  men 
may  experience  a  superficial  conversion,  and  seem 
to  be  religious,  when  all,  at  bottom,  is  nothing  but 
self-love.  There  is  also  great  danger  of  mistaking 
conscience,  for  a  good  heart ;  or  natural  compassion, 
and  other  partial  kind  affections,  for  that  love  which 
is  the  fulfilling  of  the  law — that  charity  which  is  the 
bond  of  perfectness.  By  these  means,  undoubtedly, 
multitudes  are  deceived  ;  thinking  themselves  some- 
thing, when  they  are  nothing.  And  for  these  rea- 
sons, it  greatly  concerns  supposed  converts,  again 
and  again,  to  examine  and  prove  their  own  selves. 

4.  Christians,  the  most  assured  and  best  of  them, 
should  hence  be  led  to  adore  the  sovereignty  of  divine 
grace  ;  and  to  walk  humbly  with  God,  and  meekly 
among  their  fellow-men.  To  this  purpose,  I  shall 
conclude  with  the  words  of  Paul  to  Titus  :  "  Put 
them  in  mind  to  be  subject  to  principalities  and  pow- 
ers, to  obey  magistrates,  to  be  ready  to  every  good 
work,  to  speak  evil  of  no  man,  to  be  no  brawlers,  but 
gentle,  shewing  all  meekness  to  all  men.  For  we 
ourselves  were  sometimes  foolish,  disobedient,  de- 
ceived, serving  diverse  lusts  and  pleasures,  living  in 
malice  and  envy,  hateful,  and  hating  one  another. 
But  after  that  the  kindness  and  love  of  God  appeared  ;  ' 
not  by  v/orks  of  righteousness  which  we  have  done, 
but  according  to  his  mercy  he  saved  us,  by  the 
washing  of  regeneration  and  renewing  of  the  Holy 
Ghost;  which  he  shed  on  us  abundantly,  through 
Jesus  Christ  our  Saviour." 

C  c 


SERMON  XIII. 


ON   man's   native    opposition    of   heart,    to 

THE  SUPREME    BEING. 


ROMANS  VIII.  7. 
The  carnal  mind  is  enmity  against  God. 

X  HAT  mankind  may  be  brought  to  a 
€ompliance  with  the  proposals  and  terms  of  the  gos- 
pel, a  deep  conviction  of  sin,  as  well  as  misery,  is 
altogether  necessary.  In  vain  are  any  called  upon  to 
repent,  or  receive  an  offered  Saviour,  before  they  are 
sensible  that  they  are  sinners.  In  vain  do  we  per- 
suade men  to  be  reconciled  to  God,  as  long  as  they 
see  not  that  they  are  in  a  state  of  irreconciliation. 

Many  have  little  apprehension  of  the  evil  of  their 
ways  :  when,  therefore,  the  gospel  is  preached  to 
them,  they  make  light  of  it,  and  pay  little  attention 
to  it.  Others,  though  they  have  some  conviction  of 
their  external  sins,  and  feel  some  concern  Avhat  they 
shall  do  to  be  saved  ;  yet  perceive  not  the  desperate 
wickedness  of  their  hearts,  and  hence  their  hurt  is 
healed  slightly,  by  a  superficial  amendment.  In  or- 
der to  a  true  repentance  and  turning  to  God,  a  sinner 
must  know,  as  Solomon  expresses  it,  "  the  plague 
r)f  his  own  heart."     Nor   is  a  conviction  of  one's 


212  Mail's  name  Enmity  to  God.  [Ser.  XIII. 

total  want  of  true  holiness,  all  that  is  necessary  to 
ansM  er  every  important  purpose.  It  is  said,  "  The 
heart  of  the  sons  of  men  is  full  of  eml  ;'*''  and  per- 
ceiving this,  as  well  as  that  in  it  there  dwelleth  no 
good  thing,  is  useful,  if  not  absolutely  requisite,  that 
a  sinner  may  have  a  proper  sense  of  his  need  of  gos- 
pel grace. 

The  apostle,  in  the  words  now  to  be  insisted  on, 
asserts  the  extreme  positive  wickedness  of  the  heait 
of  fallen  man,  in  very  strong  and  striking  terms.  In 
discoursing  upon  this  subject,  it  is  proposed  to  show ; 

I.  What  we  are  here  to  understand  by  the  carnal 
mind. 

II.  What  is  meant  by  its  being  enmity  against 
God. 

III.  What  other  evidence  we  have  that  it  is  really 
so  :  and, 

IV.  What  is  the  cause  of  this  enmity  ;  or  how  it 
can  rationally  be  accounted  for. 

By  the  carnal  mind,  I  conceive,  the  apostle  means, 
the  mind  of  the  natural  man  :  the  mind  \vhich  all 
men  are  of,  until,  in  the  language  of  our  Saviour, 
they  are  born  again.  The  word  carnal^  it  is  true, 
signifies  the  same  as  fleshly.  Carnal  is  opposed  to 
spiritual,  as  flesh  is  opposed  to  spirit.  And  by  the 
■word  flesh,  when  applied  to  man,  w  c  sometimes 
mean  the  body,  in  distinction  from  the  soul. 
Whence,  perhaps,  some  might  be  ready  to  think, 
that  by  the  carnal  mind^  is  most  naturally  to  be  un- 
derstood, a  mind  that  is  uncommonly  under  the 
dominion  of  bodily  appetites.  The  mind  of  a  glut- 
ton, a  drunkard,  or  of  one  abandoned  to  lewdness, 
Sut  from  the  frequent  use  of  similar  phrases  and 
eypressions  in  scripture,  and  even  from  the  passage 
in   connection  with   our  text  itself,  it  may  well  be 


Sen  XIII.]  Man^s  name  Enmity  to  God.  213 

concluded,  that  notliing  more  ^vorse  is  here  meant, 
than  the  mind  of  every  unregenerate  sinner.  By  the 
flesh,  in  the  New- Testament,  is  very  frequently 
intended,  the  whole  man,  as  he  is  by  natural  genera- 
tion. Our  Saviour,  having  observed  to  Nicodemus, 
that,  "  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God;"  to  explain  himslf,  and  to 
give  the  reason  of  the  necessity  of  this  second  birdi, 
he  says,  "  That  which  is  born  of  the  flesh  is  flesh  p 
and  that  which  is  born  of  the  spirit  is  spirit."  And 
all  sorts  of  sins  are  called  works  of  the  flesh.  "  Idol- 
atry, witchcraft,  hatred  variance,  emulations,  wrath, 
strife,  seditions,  and  heresies,  are  so  called,  Gal.  v.  20, 
as  well  as  drunkenness  and  uncleanness.  By  the 
flesh,  in  these  places,  must  necessarily  be  understood, 
"  the  old  man  which  is  corrupt ;"  and  by  the  spirit, 
"  the  new  man,  ^vhich  is  created  after  God  in  right- 
eousness and  true  holiness. "  In  the  same  manner  the 
xvords  flesh  and  spirit,  carnal  and  spiritual,  are  evident- 
ly used  in  the  context,  both  before  our  text  and  after  it. 
The  apostle  had  said,  ver.  1,  "  There  is  now  no  con- 
demnation to  them  who  are  in  Christ  Jesus,  who  walk 
not  after  the  flesh,  but  after  the  spirit."  And  ver. 
5,  6,  "  For  they  that  ai-e  after  the  flesh  do  mind  the 
things  of  the  flesh  ;  but  they  that  are  after  the  spirit 
the  things  of  the  spirit.  For  to  be  carnally  minded 
is  death  ;  but  to  be  spiritually  minded  is  life  and 
peace."  He  then  adds,  ver.  7,  "  Because  the  car- 
nal mind  is  enmity  against  God  ;  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be."  And  he 
goes  on  to  say,  ver,  8,  9,  "  So  then  they  that  are  in 
the  flesh  cannot  please  God.  But  ye  are  not  in  the 
flesh,  but  in  the  spirit,  if  so  be  that  the  Spirit  of  God 
dwell  in  you."  He  is  manifestly  describing  tlie  es- 
sential diflference,  in  temper  and  state,  between  the 
regenerate  and  the  unregenerate  ;  and  it  is  plain  from 
the  A^  hole  passage,  that  by  the  carnal  mincl  is  meant, 
the  mind  of  the  natural  man — the  mind  of  all  the  sons 
and  daughters  of  Adam,   except  such  as  have  been 


^14  Man''s  native  Enmity  to  God.  [Ser.  XIII. 

*'  saved  by  the  washing  of  regeneration,  and  renew- 
ing of  the  Holy  Ghost." 

II.  What  we  are  to  understand  by  the  carnal  mind's 
being  enmity  against  God,  is  next  to  be  explained. 

I  suppose  the  apostle  means  by  this,  that  the  heart 
of  an  unregenerate  sinner,  is  utterly  opposed  to  the 
holy  nature  and  ways,  of  the  Creator  and  Lord  of  all. 
More  particularly, 

1.  This  enmity  of  the  carnal  mind  against  God 
implies,  the  reverse  of  a  love  of  complacency  in  him. 
*rhis  is  a  truth,  at  least,  plainly  taught  in  scripture, 
and  which  many  have  known,  respecting  themselves, 
by  experience.  Concerning  the  hypocrite.  Job 
says,  "  Will  he  delight  himself  in  the  Almighty  ?" 
which  question  strongly  imports  the  certainty  that  he 
will  not ;  and  that  none  but  the  sincere  saint  will  do 
this.  Good  men  take  delight  in  contemplating  the 
perfections  and  Providence  of  God.  They  rejoice 
that  "  the  Lord  reigneth  ;"  and  that  he  is  infinitely 
just  and  wise,  as  well  as  good  and  merciful.  But 
with  the  wicked — with  all  the  unrenewed,  it  is  quite 
the  reverse.  They  hate  to  think  of  the  holiness  and 
justice,  the  omniscience  and  omnipotence,  of  the  Su- 
preme Being.  If  they  believe  these  his  attributes, 
and  his  righteous,  universal  Providence,  they  take 
no  delight  in  that  belief ;  but  it  excites  in  them  dis- 
pleasure and  uneasiness. 

2.  This  enmity  of  the  carnal  mind  against  God  im- 
plies, and  most  directly  means,  the  reverse  of  a  love 
of  benevolence  towards  him.  Wicked  men  are  not 
the  hearty  friends  of  God  ;  but  are  enemies  to  him 
in  their  minds.  We  may  dislike  those  to  whom  we 
are  not  enemies.  Enmity  is'  something  more  than 
dislike.  It  is  that  kind  of  hatred  which  is  known  by 
the  name  of  ill  will :  and  it  is  he  that  hateth  his 


Ser.  XIII.]  Man's  name  Enmity  to  God.  215 

brother  in  this  sense  only,  who  is  said  to  be  a  mur- 
derer. To  be  an  enemy  to  any  one,  is  to  wish  him 
ill,  and  to  be  disposed  to  do  him  hurt ;  as  being  a 
friend  to  one,  on  the  contrary,  is  to  wish  well  to  him, 
and  to  be  ready,  \vhen  it  is  in  our  power,  to  do  him 
good.  God  is  indeed  above  the  possibility  of  sus- 
taining damage,  or  receiving  benefit,  from  any  thing 
we  do  :  nevertheless,  we  may  have  the  same  dispo- 
sition and  feelings  toward  him,  that  we  have  tow- 
ard our  fellow-creatures,  who  are  within  the  reach 
of  our  good  or  ill  offices.  In  our  minds,  we  may  be 
friends  or  enemies  to  him,  as  well  as  to  one  another. 
We  may  wish  that  his  name  might  be  hallowed ;  that 
his  kingdom  might  come,  and  his  will  be  done  ;  or 
we  may  wish  the  contrary.  We  may  be  ready  to  do 
what  in  us  lies  to  promote,  or  to  prevent,  the  ad- 
vancement of  his  declarative  glory.  The  revi- 
val of  his  work  may  give  us  joy,  or  it  may  excite 
our  displeasure  and  grief.  Moses  and  Joshua  were 
exceedingly  concerned  for  the  honor  of  God's  great 
name  ;  and  David  wanted  to  have  the  whole  crea- 
tion unite  in  praising  the  Lord.  Were  not  these  the 
natural  exercises  and  expressions  of  a  friendly  dis- 
position to  the  Supreme  Being  ?  The  devil,  on  the 
contrar}%  is  extremely  unwilling  that  God  should  be 
glorified  ;  and  would  make  the  whole  intelligent  cre- 
,  ation  revolt  from  him,  and  blaspheme  his  holy  name, 
if  it  were  in  his  power.  What  is  this  but  to  be  at 
heart  a  perfect  enemy  to  God  ?  The  enmity  of  the 
carnal  mind  of  fallen  man  is  of  the  same  nature, 
though  not  to  the  same  degree.  Those  who  are 
enemies  to  God  in  their  minds.  Mall  be  ready  to  dis- 
pute his  sovereignty,  to  plead  for  independence  on 
him,  and  to  act  in  opposition  to  his  revealed  will. 
In  proportion  as  we  have  enmity  in  our  hearts  against 
God,  we  do  not  love  that  he  should  be  so  highly  ex- 
alted, and  possess  such  absolute  dominion  and 
power  :  and  we  are  disposed  to  speak  and  act,  not 
for  him  but  against  him  ;  and  to  take  pleasure  in 


M6  Man^s  nathe  Enmity  to  God.  [Ser.  XIII* 

the  society  of  those  who  dishonor  his  name,  rather 
than  in  that  of  them  who  show  forth  his  praise. 

3.  It  is  to  be  particularly  observed,  that  the  man- 
ner of  expression  in  our  text,  seems  to  suppose  this 
native  unfriendliness  of  the  human  heart,  to  the  holy 
Sovereign  of  the  universe,  to  be  total  and  entire.  It 
is  not  merely  asserted  that  the  carnal  mind  has  much 
in  it  which  is  inimical  to  God.  This  might  consist 
with  its  having  something  in  it  of  sincere  friendli- 
ness to  him.  This  might  be  truly  said  of  the  best 
of  men  in  this  world  of  imperfection.  The  apostle 
Paul  himself  found  a  law  in  his  members,  warring 
against  the  law  of  his  mind  ;  and  undoubtedly  that 
remaining  fleshly  law,  warred  against  the  law  of  God, 
and  against  the  love  of  God.  But  to  have  the  mind 
enmity  itself  against  him,  is  something  much  more 
than  this.  It  implies  that  the  heart  has  nothing  in  it 
of  the  love  of  God,  but  is  in  total  opposition  to  him. 

III.  We  proceed  to  consider  what  other  evidence 
there  is  of  its  being  ti'ue,  that  all  men  by  nature  are 
so  very  ungodly  and  ill  disposed. 

The  proof  of  it  doth  not  rest  merely  on  this  one 
text.  If  it  did,  there  might  perhaps  be  some  reason 
to  hope  that  the  expressions  here  were  hyperbolical ; 
or  that  they  did  not  necessarily  imply  so  much  as 
hath  now  been  supposed.  But  that  this  is  no  exag- 
gerated representation  of  the  ungodliness  of  fallen 
men,  however  we  should  w  ish  not  to  believe  it,  is 
evident  abundantly  from  other  passages  of  scripture, 
and  from  facts,  Vv^hich  cannot  be  disputed. 

1.  The  enmity  of  the  mind  of  man  against  God, 
is  manifest  from  what  we  read  and  see  of  the  unbe- 
lief of  mankind,  with  respect,  to  his  being  and  per- 
fections. David  says,  Psal.  xiv.  1,  "  The  fool  hath 
said  in  his  heart.  There  is  no  God."  Or,  rather, 
our  English  translators  have  supposed  this  to  be  his 


Sen  XIII.]  Man'^s  nathe  En?nity  to  God.  217 

meaning  :  for  in  the  Hebrew  of  that  text,  the  words 
are  only  these ;   "  The  fool  hath  said  in  his  heart, 
No  God."     And  some  have  thought  the  supplement, 
there  isy  to  be  improper  or  needless.  That  the  psalm- 
ist  meant  to  say  Avhat  was  the  fool's  secret  wish  ; 
not  what  was  his   inward  belief.     By   the  fool,    is 
commonly  meant  in  scripture,  not  an  idiot,  but  a 
sinner,  in  contradistinction  to  a  saint ;  or,  in  the  lan- 
guage of  the  New-Testament,  the  natural  man.    And 
tliat  the  psalmist  is  so  to  be  understood  in  this  text, 
is  plain  from  what   immediately   follows  :   "  They 
are  corrupt  ;  they  have  done   abominable  works  ; 
there  is  none  that  doeth  good.     The  Lord  looked 
down  from  heaven  upon  the  children  of  men,  to  see 
if  there  were  any  that  did  understand  and  seek  God. 
They  ai'e  all  gone  aside,  they  are  together  become 
filthy  ;  there  is  none  that  doeth  good,  no,  not  one." 
He  is  plainly   giving  the  character  of  all   mankind 
by  nature  ;  and  if  he  meant  that  it  was  the  language 
of  man's  heart,   "  No  God,"   or.  Let  there  be  no 
such  being,   then  we  have  in  this  text  an   express 
assertion,   that   natural   men  arc    of    a  disposition 
which  is  enmity  to  the  existence  of  God.     But  if 
the  psalmist  be  understood,  agreeably  to  our  trans- 
lation, as  only  asserting  the  inward  atheism  of  \\ick- 
ed  men,  or  their  unbelief  that   there  is  a  God,  still 
this  proves  the  enmity  of  the  human  heart  against 
him  :  for  to  no  other  cause  can   such   atheistical 
unbelief  be  ascribed  ;  since  we  may  as  easily  know- 
that  all  things  must  have  been  made  at  first,  and  that 
the   Maker   of  them  must  be  God,  as  that  every 
house  was  builded  by  some  man.     Yet   it  is  very 
manifest  from  the  conduct  of  a  great  part  of  man- 
kind, even  under  the  light  of  the  gospel,  that  they 
have  no  real  belief  of  the  existence  of  God. 

2.  From  the  so  early  and  so  universal  prevalence, 
of  the  most  stupid  and  abominable  idolatiy  in  this 
D  d 


21S  Man's  nathe  Enmity  to  God.  [Ser.  XIII. 

fallen  world,  the  enmity  of  the  human  heart  against 
the  Supreme  Being,  is  exceedingly  evident. 

The  apostle  hence  proves  the  extreme  ungodliness 
of  the  heathen  Gentiles,  in  the  first  chapter  of  his 
epistle  to  the  Romans.  He  says,  "  Professing 
themselves  to  be  M'ise,  they  became  fools  ;  and 
changed  the  glory  of  the  uncorruptible  God  into  an 
image  made  like  to  corruptible  man,  and  to  birds, 
and  four-footed  beasts  and  creeping  things."  This 
he  imputes,  not  to  their  wanting  the  necessary  means 
of  coming  to  the  knowledge  of  the  truth  ;  but  to 
their  holding  the  truth  in  unrighteousness — to  their 
not  being  disposed  to  glorify  God  when  they  knew 
him,  and  to  their  not  liking  to  retain  God  in  their 
knowledge.  And  undoubtedly,  no  other  probable 
account  can  be  given,  of  the  so  universal  prevalence 
of  the  worship  of  false  gods,  and  such  strange  ones  as 
were  worshipped  in  all  parts  of  the  world.  Certainly, 
had  mankind  been  of  a  disposition  to  delight  them- 
selves in  the  Almighty,  they  Would  never  ha^e 
jnade  them  such  gods  as  birds  and  beasts,  and  the 
meanest  reptiles  :  nor  such  as  Bacchus  and  Venus, 
Belial  and  Moloch,  or  even  as  Jupiter  and  Juno  ; 
gods  and  goddesses,  the  patrons  and  patronesses  of 
lewdness,  drunkenness,  envy,  revenge,  and  every 
human  or  diabolical  vice.  By  the  gods  that  men 
believe  in  and  worship,  it  is  seen  what  gods  they 
wish  to  have.  We  need  not  wonder,  therefore, 
that  the  heathen  idolaters  are  said  to  have  been 
without  excuse  ;  or  that  their  alienation  from  the  life 
of  God,  through  the  ignorance  which  was  in  them, 
is  resolved  into  the  blindness  of  their  heart. 

But,  not  only  the  refined  Greeks  and  Romans,  as 
well  as  other  Gentiles,  who  were  called  by  them  bar- 
barians, Avorshipped  such  despicable  creatures,  and 
gods  of  such  abominable  characters  ;  even  the  peo- 
ple of  Israel,  notwithstanding  all  their  revelations, 
and  all  the  wonders  of  Divine  mercy  and  wrath  of 
which  they  had  been  witnesses,  still  long  retained 


Ser.  XIII.]  Man's  name  Enmity  to  God.  219 

an  invincible  bias  to  relapse  into  such  sottish  and  im- 
pious idolatry.  They  were  always  ready  to  warp  off 
from  the  Most  High,  to  the  gods  of  the  heathen 
around  them,  like  a  deceitful  bow.  This  their  histo- 
ry, from  the  time  they  were  redeemed  out  of  Egypt, 
until  their  captivity  in  Babylon,  abundantly  testifies. 
And  this  was  the  grand  controversy  A\'hich  God  had 
with  them,  and  his  constant  complaint  against  them. 
See  Jer.  xliv.  2 — 6,  "  Thus  saith  the  Lord  of 
hosts,  the  God  of  Israel,  Ye  have  seen  all  the  CA-ils 
that  I  have  brought  upon  Jerusalem,  and  upon  all 
the  cities  of  Judah ;  because  of  their  wickedness 
which  they  have  committed  to  provoke  me  to  anger, 
in  that  they  went  to  burn  incense  and  to  serve  other 
gods,  whom  they  knew  not  ;  neither  they,  you,  nor 
your  fathers.  Howbeit,  I  sent  unto  you  all  my 
servants  the  prophets,  rising  early,  and  sending  them, 
saying,  Oh,  do  not  this  abominable  thing  that  I 
hate.  But  they  hearkened  not,  nor  inclined  their 
ear  to  turn  from  their  wickedness,  to  burn  no  more 
incense  unto  other  gods.  Wherefore  my  fury  and 
mine  anger  was  poured  forth,  and  was  kindled  in  ihe 
cities  of  Judali,  and  in  the  streets  of  Jerusalem ;  and 
they  were  wasted  and  desolate,  as  at  tliis  day." 

3.  We  have  a  striking  proof  of  the  enmity  of 
mankind  against  God,  in  the  treatment  which  his 
messengers,  and  all  who  have  borne  his  image,  have 
generally  met  with  in  the  world.  It  is  seen  how 
subjects  stand  affected  toward  their  sovereign,  by 
the  manner  in  which  they  treat  his  ministers  of  state. 
It  is  seen  whether  foreign  courts  are  friendly  to  a 
neighboring  king,  by  the  reception  given  to  his  am- 
bassadors. We  may  see  whether  our  neighbors  are 
well  or  ill  affected  to  us,  by  their  treatment  of  our 
children  and  servants.  But,  judging  according  to 
this  evidence,  what  must  we  think  of  the  loyalty  and 
cordiality  of  the  ancient  Jews  to  the  Holy  One  of 
Israel  \  Bv    the   account   we  have  of   them  from 


220  Man'^s  native  Enmity  to  God.  [Ser.  XIII. 

Moses  to  Malachi,  how  unkindly  did  they  treat  the 
obedient  children  and  faithful  servants  of  their  God  ! 
Hear,  to  this  purpose,  the  address  of  our  Saviour 
to  their  capital  city,  the  seat  of  their  religion  and 
government  ;  Luke  xiii.  34,  "  O  Jerusalem,  Jeru- 
salem, which  killest  the  prophets,  and  stonest  them 
that  are  sent  unto  thee."  Hear  also  the  words 
of  feithful  Stephen,  when  going  to  his  own  mar- 
tyrdom :  Acts  vii.  51,  52,  "  Ye  stiff-necked,  and 
uncircumcised  in  heart  and  ears  ;  ye  do  always 
resist  the  Holy  Ghost ;  as  your  fathers  did,  so  do  ye. 
Which  of  the  prophets  have  not  your  fathers  perse- 
cuted ?  and  they  have  slain  them  who  shewed  before 
of  the  coming  of  the  just  One."  See,  likewise,  the 
representation  given  Heb.  xi.  36,  37,  where,  speak- 
ing of  those  eminently  good  men  in  former  ages,  of 
vvhom  the  M^orld  was  not  worthy,  the  apostle  says  ; 
*'  Tliey  had  the  trial  of  cruel  mockings  and  scourg- 
ings,  yea,  moreover,  of  bonds  and  imprisonment : 
They  were  stoned,  they  were  sawn  asunder,  were 
slain  with  the  sw^ord." 

Nor  was  the  only  begotten  Son  of  God  himself, 
when  he  tabernacled  in  flesh  and  dwelt  amonsrmen, 
more  respected,  or  treated  with  less  cruelty.  He  en- 
dured such  contradictions  and  reproaches  as  can  hard- 
ly be  expressed.  He  was  mocked  ;  He  was  scourg- 
ed ;  He  was  crowned  m  ith  thorns  ;  He  was  crucified. 
Thus  lived,  and  thus  died  the  man  that  is  said  to  be 
God's  fellow ;  the  brightness  of  his  glory,  and  the 
express  image  of  his  person  :  One  w  ho  might  well 
s'ly,  "  He  that  hateth  me,  hateth  my  Father  also." 
Nor  is  it  to  be  thought  that  those  who  hated  the 
Saviour  of  the  world  with  such  mortal  hatred,  were 
worse  by  neiture  than  other  men.  They  thought  as 
well  of  themselves  as  we  do  of  ourselves,  and  as  ill 
of  their  persecuting  ancestors  as  we  do  of  them. 
They  built  the  tombs  of  the  prophets,  and  garnished 
the  sepulchres  of  the  righteous  ;  and  said,  "  If  we 
had  been  in  the  days  of  our  fathers,   VvC  would  not 


Ser.  XIII.]  Man'>s  nathe  Enmity  to  God.  221 

have  been  partakers  with  them  in  the  blood  of  the 
prophets."  The  populace  who  cried  out  to  Pilate, 
with  such  clamorous  importunity,  concerning  Jesus, 
Crucify  h'wi,  crucify  bim  ;  and  their  rulers,  by  whose 
wicked  hands  he  was  put  to  death,  no  more  tliought 
that  they  should  have  stoned  such  godly  men  as 
Isaiah  and  Jeremiah,  than  the  men  of  this  generation 
now  think  that  they  should  have  joined  in  the  cry 
against  Christ,  and  in  his  crucifixion.  This  was 
but  a  specimen  of  the  general  temper  of  mankind 
toward  God,  and  toward  every  one  that  is  god-like. 
And  indeed,  the  same  temper  was  then  acted  out, 
for  a  long  time,  with  unrelenting  violence.  The 
apostles,  we  know,  were  brought  before  rulers,  im- 
prisoned, and  beaten  with  rods,  for  no  other  crime 
than  propagating  the  gospel :  and  all  of  them,  it  is 
said,  at  last  suffered  martyrdom,  in  their  Master's 
cause.  And  within  the  first  three  hundred  years 
after  Christ,  we  are  told  in  history  of  no  less  than 
ten  general  persecutions  of  the  christians,  through- 
out the  whole  Roman  empire,  designed  to  extirpate 
their  -very  name  from  off  the  face  of  the  earth. 
Thus  "  did  the  heathen  rage,  and  the  people  imagine 
a  vain  thing.  The  kings  of  the  earth  sat  them- 
selves, and  the  rulers  took  counsel  together,  against 
the  Lord,  and  against  his  Anointed,  saying,  Let  us 
break  their  bands  asunder,  and  cast  away  their 
cords  from  us." 

4.  That  the  carnal  mind  is  still  enmity  against 
God,  appears  evident  from  the  strange  delight  in 
profaneness,  so  natural  to  mankind. 

The  psalmist,  complaining  to  God  of  the  profligate 
workers  of  iniquity,  says,  "  They  speak  against 
thee  wickedly,  and  thine  enemies  take  thy  name  in 
vain."  And  well  may  those  be  called  the  enemies 
of  God,\vho  do  this  ;  or  who  take  pleasure  in  them 
that  do  it.  When  our  neighbors  sj^eak  lightly  of  us 
— when  they  use  our  name  as  a  proverb  and  a  by- 


222  Marias  natke  Enmity  to  God.  [Ser.  XIII. 

Avord — when  they  make  a  mock  of  our  serious  in- 
structions, counsels  and  admonitions,  how  do  ive 
take  it  ?  Certainly,  not  as  a  mark  of  their  esteem 
and  friendship,  but  of  their  hatred  and  contempt. 
But  how  common  a  thing  is  it  among  mankind, 
to  treat  the  name,  and  word,  and  ways  of  God,  in 
this  contemptuous  manner  ?  How  natural  is  it  for 
the  sons  of  men  to  be  profane  ?  to  turn  the  sacred 
scriptures  into  ridicule — to  curse  and  swear,  and 
take  the  name  of  God  in  vain  ?  It  is  so  natural  to 
them  that  nothing  is  more  difficult  than  to  keep  little 
children  from  learning  such  language,  when  they  are 
in  the  way  of  it,  or  than  to  break  them  of  it  when 
once  they  have  learnt  it.  And  how  much  pleasure 
do  many  appear  to  take  in  such  discourse  !  how 
heartily  will  they  laugh,  without  the  least  wit,  only 
at  uttering  or  hearing  horrid  oaths  and  imprecations  ! 
This  often  seems  no  less  unaccountable,  than  shock- 
ing, to  serious  people.  What  pleasure  there  can 
be  in  this  way  of  sinning,  or  what  temptation  there 
can  be  to  it,  many  have  been  exceedingly  at  a  loss 
to  conceive.  Perhaps  the  pride  of  being  thought 
bold  and  fearless,  may  have  some  influence  ;  though 
very  little,  one  would  think,  when  it  is  well  known 
that  the  most  despicable  of  all  human  beings,  very 
commonly  distinguish  themselves  by  this  sort  of 
courage,  as  much  as  the  great  and  noble,  or  any  men 
whatever.  Of  this  mysteiy,  the  doctrine  in  our  textj 
1  conceive,  gives  the  only  true  and  full  solution. 

Whence  is  it  that  men  are  so  much  disposed  to 
revile  and  slander  one  another,  and  have  generally 
such  a  relish  for  defamation  ?  It  is  owing  to  general 
ill-nature,  undoubtedly  ;  and  very  often  to  a  particu- 
lar, personal  enmity.  The  pleasure  taken  in  profane 
discourse,  it  is  very  certain  must  proceed  from  a 
similar  cause.  It  gratifies  the  enmity  of  the  carnal 
mind  against  God  and  religion.  Were  it  not  for 
this  enmity,  such  horrid  profanation  of  sacred  things, 
could  afford  no  delight  or  entertainment  to  any  mor- 


Ser.  XIII.]  Man's  name  Enmity  to  God,  223 

tal*     Were  men   friendly  to  the  Deity,   it  would, 
certainly,  be  most  offensive  and  disgusting  to  them. 

5.  From  the  general  love  of  sin,  and  hatred  of  the 
law  of  righteousness,  this  enmity  plainly  appears. 
"  Ye  that  love  the  Lord,"  says  the  psalmist,  "  hate 
evil."  Nor  can  any  thing  be  more  natural  or 
necessary  than  that  they  should.  Those  who  love 
God  with  complancency,  will  hate  sin,  for  what  it  is 
in  itself  :  and  those  who  love  him  with  any  friendly 
affectioUj  will  hate  sin  for  his  sake  ;  or  because  of 
its  being  an  offence  and  a  dishonor  to  him.  The 
observation  of  the  apostle  John  is  an  obvious  truth  ; 
*'  This  is  the  love  of  God,  that  we  keep  his  com- 
mandments ;  and  his  commandments  are  not  griev- 
ous." On  the  contrary,  therefore,  men's  not  keep- 
ing the  divine  commandments,  or  their  being  griev- 
ous to  them,  is  an  evidence  of  hatred  of  God. 

This  is  the  proof  made  use  of  by  the  apostle  of  the 
truth  of  his  assertion  in  our  text.  "  The  carnal 
mind  is  enmity  against  God  ;  for  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be."  A  natural 
man  may  do  the  external  things  which  the  divine 
law  enjoins,  in  some  instances  ;  but  it  is  by  con- 
straint, and  not  of  a  willing  mind.  His  heart  is 
never  in  it,  nor  subject  to  it ;  nor  can  it  be  until 
renewed  by  divine  grace. 

6.  The  enmity  of  thenatural  mind  of  man,  against 
the  very  being  of  God,  is  evident  from  the  aversion 
discovered  to  his  absolute  purposes  and  decrees,  and 
to  the  gospel  doctrines  of  grace.  It  is  well  known 
that  these  doctrines,  like  the  sect  of  the  Nazai-ines, 
are  every  where  spoken  against.  "  Being  predesti- 
nated according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  ^^'ill :  therefore 
hath  he  mercy  on  whom  he  Avill  have  mercy,  and 
whom  he  will  he  hardeneth  :  Hath  not  the  potter 
power  over  the  clay,  of  the  same  lump  to  make  one 


221  Man's  native  Enmity  to  God.  [Ser.  XIII, 

vessel  unto  honor,  and  another  unto  dishonor  ?"  are 
hard  sayings  :  who  can  hear  them  ?  These  texts, 
and  others  like  them,  give  disgust  to  many  in  most 
congregations,  as  soon  as  they  are  named  as  subjects 
of  discourse.  Nor  will  this  disgust  be  removed,  un- 
less the  true  sense  of  the  texts  be  wholly  explained 
away,  or  flatly  contradicted.  To  show  the  reasona- 
bleness of  them,  and  to  guard  against  false  inferences 
from  them,  of  a  dangerous  tendency,  does  no  good. 
The  difficulties  are  not  removed ;  the  objections  still 
remain.  And  remain  they  for  ever  will,  as  long  as 
the  carnal  mind  remains,  unless  the  Most  High  a^  ill 
resign  his  throne.  The  reins  must  be  given  up  to 
every  one's  own  self-determining  power,  or  the  mind 
of  man  will  not  be  satisfied.  God  must  have  no  de- 
crees— no  sovereignty — no  government  of  the  moral 
world,  or  the  haughtiness  of  man  will  be  offended. 

Some  may  be  really  afraid,  perhaps,  that  the 
preaching  of  such  doctrines,  v/ill  make  men  think 
they  are  not  free  agents,  or  will  encourage  them  in 
carelessness  and  sin.  These  doctrines  may  be  per- 
verted and  abused  to  bad  purposes,  it  is  true  ;  and 
so  may  every  other  doctrine  of  the  gospel,  and  every 
thing  else  that  is  good.  But,  in  general,  the  danger 
of  this  is  not  the  bottom  of  the  business.  If  it  were, 
why  is  not  as  much  opposition  made  to  other  divine 
truths,  which  are  not  more  clearly  revealed,  or  less 
frequently  misimproved  ?  Whatever  may  be  the  os- 
tensible reason,  the  real  objection  is,  men  do  not 
like  that  God  should  govern  the  world.  They  are 
not  willing  that  Ins  counsel  should  stand,  or  that  his 
pleasure  should  be  done.  They  would  have  Him 
have  no  purpose,  which  cannot  be  frustrated  ;  or 
which  is  not  perpetually  liable  to  be  altered,  by  every 
caprice  of  his  giddy  creatures.  They  would  have 
Him  determine  nothing,  without  consulting  themj 
and  knowing  first  what  is  their  will  and  pleasure.  In 
short ;  man  Avould  be  God,  or  he  would  have  no 
God.     For  a  God  without  decrees — without  a  plan. 


Ser.  XIII.]  Man's  nathe  Enmity  to  God.  2^5 

that  he  is  able  to  prosecute,  and  will  infallibly  carry 
into  execution  :  a  God  dependant  on  the  self- deter- 
mining power  of  every  lawless  creature,  is  a  perfect 
cipher  in  the  universe — a  mere  insignificant  name. 

We  must  be  willing  that  there  should  be  a  Su- 
preme Ruler  over  all — an  Absolute  Sovereign — 
One  who  hath  bound  not  only  the  ocean  in  his  chain; 
but  men,  and  angels,  and  devils,  by  his  immutable 
decrees,  over  which  they  cannot  pass,  or  we  are  not 
willing  to  have  any  God.  But  such  a  God,  certain- 
ly is  not  chosen  by  the  unanimous  vote,  if  by  a  ma- 
jority of  mankind.  Such  a  God,  is  by  no  means 
consistent  with  that  liberty,  which  has  ever  been 
claimed,  and  strenuously  contended  for,  in  this  re- 
volted, rebellious,  fallen  world. 

7.  This  enmity  against  God,  in  the  native  heart 
of  man,  is  manifest,  from  the  extreme  reluctance 
Avhich  we  see  in  mankind  of  every  age,  to  all  seri- 
ous discourses  and  meditations  on  divine  things,  and 
to  all  the  external  duties  of  religion.  It  is  said, 
**  The  wicked  v.dll  not  seek  after  God  :  God  is  not 
in  all  his  thoughts.  His  ways  are  always  grievous." 
It  is  said  of  the  heathen  Gentiles,  "  They  did  not 
like  to  retain  God  in  their  knowleds-e."     And  these 

o 

sayings  are  true,  respecting  all  natural  men. 

Why  do  not  the  children  of  men  remember  their 
Creator  in  the  days  of  their  youth  ?  They  have  every 
thing  to  remind  them  of  the  God  that  m.ade  them  ; 
and  to  excite  them  to  love  and  serve  him.  Why  do 
they  not,  according  to  the  good  counsel  of  their  Sav- 
iour, "  seek  first  the  kingdom  of  God,  and  his  right- 
eousness?" They  are  urged  to  an  early  attention  to 
religion,  by  the  raost  interesting  and  weighty  con- 
siderations. By  the  preciousness  of  the  soul,  and  the 
irreparableness  of  its  loss.  By  the  shortness  and  un- 
certainty of  this  life,  and  the  never  ending  duration 
of  that  which  is  to  come.  By  the  hope  of  eternal 
happiness,  and  the  awful  danger  of  everlasting  mise- 
rv.     Bv  mercies  and  aiHictions  ;  by  sicknesses  often. 

E  e 


226  Man'^s  nathe  Enmity  to  God.  [Ser.  XlII, 

cind  by  the  frequent  deaths  of  those  around  them, 
and  near  to  them.  Yet  they  put  it  off,  and  put  it 
off ;  waiting  for  a  more  liesure  and  convenient  sea- 
son, often  till  they  are  ready  to  drop  into  the  grave 
with  old  age.  And  even  when  they  come  to  lie  up- 
on a  dying  bed,  how  common  is  it  for  sinners  still 
to  delay  attending  in  earnest  to  the  concerns  of  their 
souls,   as  long  as  they  can  possibly  hope  to  live  ? 

Whence  is  it  that  attendance  on  the  worship  of 
God  in  his  house,  only  a  few  hours  one  day  in  seven, 
is  so  great  a  weariness  ;  and  on  every  frivolous  ex- 
cuse, is  so  readily  neglected  ?  Whence  is  it  so  hard 
a  matter  for  many  persons  to  maintain  secret  devo- 
tion ;  or  even  to  attend  morning  and  evening  prayers 
in  their  families  ?  Did  they  delight  themselves  in 
the  Almighty,  certainly  it  would  not  be  such  a  bur- 
den to  them  always  to  call  upon  God.  Were  they 
disposed  to  promote  his  glory,  they  would  not  be  so 
backward  to  worsliip  him. 

8.  That  the  carnal  mind  is  altogether  enmity 
against  God,  may  be  learnt  from  what  is  seen  and 
felt,  'when  the  Holy  Ghost  is  striving  Avith  persons 
in  order  to  their  conversion.  Not  the  least  love  to 
him  is  excited  in  the  unregenerate,  by  the  most  clear 
and  genuine  convictions  of  their  duty  and  obligation. 
On  the  contrary,  under  a  powerful  law- work,  the 
heart  of  a  sinner  is  most  of  all  apt  to  rise  against  God, 
and  to  feel  the  strongest  exercise  of  opposition  to 
him.  For  this  we  have  the  testimony  of  an  apostle, 
respecting  himself.  "  Sin,"  says  he,  "taking  occa- 
sion by  the  commandment,  wrought  in  me  all  man- 
ner of  concupiscence.  For  without  the  law  sin  \\  as 
dead." 

Thus  numerous  and  incontestible  are  the  evi- 
dences, from  scripture,  observation,  and  experience, 
that  fallen  men  are  by  nature  "  enemies  to  God  in 
their  minds  ;  and  at  heart,  enmity  itself  against  him. 
It  vv'as  proposed. 


Ser.  XIII.]  Man's  name  Enmity  to  God.  227 

IV.  To  inquire  what  can  be  the  cause  of  this,  or 
how  it  is  to  be  accounted  for. 

On  tliis  it  will  be  proper  to  observe  one  or  two 
things  negatively. 

1.  It  is  very  certain  that  the  enmity  of  the  carnal 
mind  against  God,  does  not  arise  from  ignorance  of 
him,  or  from  an  erroneous  belief  concerning  his 
perfections  and  ways. 

Some  have  supposed,  that  there  is  no  enmity,  in 
any  man  against  the  Supreme  Being,  but  only  what 
is  owing  to  misapprehensions  respecting  his  chai*- 
acter,  absolutely  or  relatively  understood.  In  sup- 
port of  this  opinion,  one  argument  is  taken  from 
what  we  are  told  in  scripture,  of  the  natural  blind- 
ness and  ignorance  of  men,  in  regard  to  God 
and  the  things  of  God.  The  Gentiles  arc  rep- 
resented, in  their  state  of  paganism,  as  "  having  the 
understanding  darkened,  and  being  alienated  irora 
the  life  of  God,  tlirough  the  ignorance  that  was  in 
them."  And  it  is  said,  "  The  natural  man  recei\'- 
eth  not  the  things  of  the  Spirit  of  God  ;  for  they  are 
foolishness  unto  him,  neither  can  he  know  them." 
Whence  it  is  argued,  that  the  enmity  of  the  un- 
converted cannot  be  against  God's  real  character, 
rightly  understood ;  but  must  be  against  him  only 
according  to  their  conception  of  him,  vrhich  is  erro- 
neous and  wrong. 

In  ans^ver  to  this  I  would  observe,  tlipt  a  distinc- 
tion is  to  be  made  between  the  knowledge  of  the  true 
God,  and  the  true  knowledge  of  God  :  or,  between 
a  right  speculative  idea  of  what  a  Being  he  is,  and 
a  perception  of  his  amiablencss  and  glory.  The 
former  requires  only  rational  powers,  and  proper  doc- 
trinal information  :  the  latter  requires,  in  addition  to 
these,  a  holy  disposition,  or  temper  of  mind.  This 
last  kind  of  knowledge  the  natural  man  cannot  liave  : 
and  the  only  reason  is,  because  be  has  no  taste  to 


228  Man's  iiathe  Enmity  to  God.  [Ser.  XIII^ 

discern  the  beauty  of  holiness — no  heart  to  relish 
moral  excellency.  But  as  natural  men  are  rational 
creatures  ;  and  as  God  has  clearly  manifested  and  re- 
vealed himself,  in  his  works  and  in  his  word  ;  so  they 
may  understand  what  a  J5eing  he  is,  or  what  his  at- 
tributes are  :  which  is  knowledge  enough  to  lay  a. 
foundation  for  the  exercise  of  enmity  against  him  as 
being  what  he  really  is,  and  not  merely  as  thinking 
him  to  be  what  he  is  not. 

But,  it  has  been  further  said,  All  men  naturally 
approve  a  good  moral  character,  and  condemn  a  bad 
one,  V.  henever  they  are  fairly  understood,  stripped 
of  all  false  colorings  and  disguises  :  and  hence  it  has 
been  concluded  that  God,  who  is  perfectly  and  infi- 
nitely good,  cannot  be  hated  by  any,  cannot  but  be 
loved  by  all,  unless  through  some  misapprehension 
concernine  him. 

To  this,  howcA  er,  it  need  only  to  be  replied,  that 
there  is  a  distinction  to  be  made,  between  approving 
or  condemning  a  character  in  our  conscience,  and 
loving  or  hating  it  in  our  heart.  All  men,  and  un- 
doubtedly ail  rational  creatures,  in  their  consciences, 
approve  that  which  is  good,  and  condemn  that  which 
is  evil,  in  characters  and  actions,  as  far  as  they  under- 
stand them.  But  this  is  a  very  different  thing  from 
loving  holiness,  and  hating  sin.  Notwithstanding 
this  universal  moral  sense,  of  good  and  evil,  oppo- 
site characters  cannot  accord  and  feel  a  mutual  com- 
placency, or  friendship,  any  more  than  there  can  be 
communion  betv»^een  light  and  darkness,  or  Christ 
and  Belial.  Though  all  men  approve  and  disapprove 
alike,  yet,  as  an  unjust  man  is  an  abomination  to  the 
just ;  so  he  that  is  upright  in  his  ways,  is  abomina- 
tion to  the  wicked.  Nothing:  is  more  common  than 
for  men  to  see  and  approve  what  is  good,  while  yet 
they  love,  and  pursue  with  eagerness,  'that  which  is 
evil.  Sinners  cannot  but  feel  a  sort  of  veneration 
for  those  A\'hom  they  are  convmced  are  truly  virtu- 
ous and  religious ;  yet  they  ^.vill  shun  their  company^ 


Ser.  XIII.]  Man''s  iiadw  Enmity  to  God.  229 

and  often  persecute  or  revile  them.  And  while 
they  associate  with  the  vicious  and  profane,  as  their 
most  agreeable  companions,  they  cannot  but  condemn 
them  in  their  consciences.  In  like  manner,  the  Di- 
vine character,  rightly  understood,  must  meet  the 
approbation  of  every  man's  conscience  ;  while,  nev- 
ertheless, no  wicked  man's  heart  can  be  pleased 
with  it,  or  feel  any  friendliness  to  a  Being  so  glori- 
ous in  holiness.  1^ 

But  that  the  enmity  of  the  carnal  mind  is  against 
the  real  character  of  God,  and  not  merely  against  a 
mistaken  idea  of  him,  is  evident  from  almost  every 
argument  by  which  this  enmity  has  been  now  proved. 
It  is  evident  from  tlie  sinner's  saying  in  his  heart,  or 
"wishing  to  believe,  there  is  no  such  God.  It  is  evi- 
dent from  the  idolatry  of  the  heathen,  and  the  strange 
gods  \\hich they  made  or  "worshipped — gods  which, 
instead  of  being  Almighty,  had  no  might ;  instead  of 
being  omniscient,  had  no  knowledge  ;  or  instead  of 
being  holy,  just  and  good,  were  envious,  unright- 
eous, and  abominably  wicked.  It  is  evident  from 
the  delight  which  sinners  take  in  the  profanation  of 
things  believed  to  be  good,  and  most  sacred.  It  is 
evident  from  their  hatred  of  the  known  laws  of  right- 
eousness, and  not  being  able  to  bear  subjection  to 
them.  It  is  evident  from  their  opposing  the  doc- 
trines of  grace,  of  divine  sovereignty,  and  divine 
decrees.  •  It  is  evident  from  their  reluctance  to  hear 
or  think  of  things  eternal ;  and  from  their  putting  off 
all  serious  attention  to  religious  subjects,  contrary  to 
the  dictates  and  painful  remonstrances  of  conscience. 
It  is  evident  from  the  unfriendly  and  cruel  treatment 
which  the  faithful  servants  and  prophets  of  God,  and 
his  only  begotten  Son,  have  met  with  in  the  v.  orld. 

Indeed,  were  not  the  enmity  of  the  carnal  mind 
against  the  real  Supreme  Being,  there  would  be  no 
propriety  in  calling  it  enmity  against  God.  Most 
certainly,  it  could  not  be  justly  represented  as  im- 
plying  any  moral  depravity.     Opposition  to  "wrong 


23a  Man's  natke  Enmity  to  God.  [Ser.  Xllt 

notions,  of  the  Most  High,  is  right.  This  is  so  far 
from  being  peculiar  to  the  carnal  mind,  that  the 
more  spiritually  minded  any  are,  the -more  will  they 
be  opposed  to  erroneous  representations  of  the 
Deity,  and  with  the  warmer  zeal  will  they  contend 
as:ainst  them. 

o 

Nothing  can  be  more  evident,  than  that  the  enmity 
of  wicked  men,  against  a  holy  and  righteous  God, 
docs  not  aj^se  from  a  mere  misunderstanding. 

2.  It  cannot  well  be  supposed  to  be  altogether 
owing,  to  fears  of  divine  wrath  and  punishment. 
When  sinners  are  under  awakenings,  and  destruction 
from  God  is  a  terror  to  them,  their  enmity  against 
him  may  be  increased  ;  to  be  sure  it  will  be  more 
sensibly  felt :  but  it  was  in  the  bottom  of  their  heart 
before,  however  unperceived.  Those  most  secure 
in  sin,  practically  say  unto  God,  "  Depart  from  us  ; 
we  desire  not  the  knowledge  of  thy  ways."  By 
speaking  against  him,  by  taking  his  name  in  vain^ 
and  by  Avicked  works,  it  is  plainly  seen  that  they  are 
enemies  to  him  in  their  minds.  And  it  is  hence 
evident  that  their  enmity  against  the  Almighty  doth 
not  wholly  originate  from  an  apprehension  that  he  is 
angry  with  them,  and  will  cast  them  into  hell. 

On  the  other  hand,  I  do  not  think  that  it  proceeds 
from  disinterested  malevolence  ;  or  from  a  disposi- 
tion to  hate  a  good  being  when  considered  as  stand- 
ing in  no  relation  to  one's  self  ;  or  so  as  not  to  hurt 
one's  pride,  or  any  of  the  feelings  of  personal  respect. 
There  is  no  necessity  of  supposing  a  principle  of 
disinterested  malice  in  any  creature  :  nor  can  such  a 
principle  be  supposed  to  exist,  without  its  having 
been  produced  immediately  by  the  same  power  that 
created  the  world.  But  such  an  hypothesis  appears 
anti-scriptural,  and  absurd.  I  conclude,  therefore, 
that  there  is  not,  in  the  most "  depraved  creature, 
disinterested  unfriendliness  to  any  being  ;  or  hatred 
of  holiness  for  its  own  sake. 


Ser.  Xlli.]  Marl's  natke  Enmity  to  God.  23 1 

The  M'^ay  is  now  prepared  to  say,  affirmatively, 
whence  the  enmity  of  the  carnal  mind  against  God 
does  arise  ;  and  how  it  is  to  be  accounted  for. 

I  suppose  it  proceeds,  from  mere  selfishness. 
That  is,  from  self-love,  without  the  counterpoise  of 
any  disinterested  benevolence  to  other  beings. 
There  are  several  ways  in  M^hich  such  perfect  self- 
ishness will  naturally  be  productive  of  enmity  against 
others ;  and  the  more  so  in  proportion  as  they  are 
above  us,  and  have  power  over  us :  most  of  all, 
therefore,  against  the  Supreme  Being.  Self-love, 
without  benevolence  to  others,  is  directly  opposed  to 
all  subordination — to  all  subjection — to  all  control. 
It  aspires  after  absolute  independence,  and  unbound- 
ed liberty.  It  also  loveth  to  have  the  pre-eminence, 
in  all  things.  It  hates  to  be  out  shone ;  or  to  have 
any  superior,  in  greatness,  or  fame,  or  felicit}^  Self- 
ishness, when  total  and  entire,  makes  the  individual 
in  whom  it  reigns,  however  low  and  little,  the  centre 
and  end  of  every  thought  and  wish,  of  every  word 
and  action.  Now,  it  is  easy  to  see,  that  one  whose 
heart  is  thus  totally  selfish,  will  thence  become  an 
enemy  to  all  around  him  ;  especially  to  all  above  him  ; 
and  more  especially  to  the  Most  High,  who  is  infi- 
nite in  greatness  and  glor}'^,  and  absolute  in  domin- 
ion over  all. 

A  few  inferences  will  now  close  this  long  dis- 
course. 

I.  Hence  we  may  learn,  that  the  common  love  of 
liberty,  though  natural  to  men,  is  no  infallible  argu- 
ment in  favor  of  human  nature. 

The  love  of  one  kind  of  liberty,  indeed,  and  of 
several  kinds  in  a  due  degree,  is  a  good  thing.  A 
desire  of  liberty  from  the  bondage  of  corruption,  is 
certainly  laudable.  This  is  the  liberty  meant,  u  hen 
it  is  said,  John  viii.  36,  "  If  the  Son  shall  make  you 
free,  ye  shall  be  free  indeed,"     A  desire  of  liberty 


^32  Man^s  native  Enmity  to  God.  [Ser.  XIIL 

froii^  menial  servitude,  if  it  be  not  an  impatient  de- 
sire, is  what  the  gospel  allows  and  approves.  *'  Art 
thou  called,  being  a  servant?"  says  the  apostle  to 
the  Corinthians,  ''  caie  not  for  it  ;  but  if  thou  may- 
est  be  made  free,  use  it  rather."  A  desire  of  liberty 
to  do  our  duty,  ip.  every  station  of  life;  and  liberty 
to  speak  the  truth,  when  it  ought  to  be  spoken,  is 
undoubtedly  reasoiiable  and  right. 

But  that  ardent  love  of  political  liberty,  which  is 
common  among  men,  and  which  has  made  so  much 
noise  in  the  world,  may  possibly  not  be  a  virtue, 
acceptable  to  God.  If  it  were,  mankind  must  cer- 
tainly be  a  very  virtuous  race  of  beings,  without  the 
grace  of  God  that  bringeth  salvation  :  for,  in  natural 
men — in  Pagans,  and  infidels,  this  flaming  love  of 
liberty  is  ever  most  conspicuous.  But,  possibly,  in 
many  instances,  it  may  be  nothing  else,  at  bottom, 
than  narrow  self-love, 

"  Or  close  ambition,  varnish'd  o'er  with  zeal." 

It  may  proceed  from  the  ver}^  same  principle,  and 
want  of  principle,  whence  the  carnal  mind  is  not 
subject  to  the  law  of  God,  nor  can  be.  That  such 
notions  of  liberty  as  have  often  prevailed,  and  those 
violent  commotions  which  the  ardent  love  of  such 
liberty  has  often  occasioned,  should  be  so  generally 
Sipproved  and  celebrated,  is  rather  a  proof  of  the 
deceitfulness  of  sin,  and  of  the  readiness  of  mankind 
to  call  evil  good  ;  than  any  indisputable  evidence  of 
the  goodness  of  human  nature. 

2.  Hence  \\e  need  not  wonder,  that,  in  such  a 
world  as  this,  there  should  be  much  opposition  made 
to  good  government,  as  well  as  to  pure  and  undefiled 
religion  :  that  artful  attempts  should  be  made  totally 
to  separate  them,  and  prevent  their  being  any  sup- 
port to  each  other  ;  and  by  all  manner  of  sophistry  and 
slander,  as  much  as  possible,  to  weaken  the  restrain- 
ing influence  of  both. 


Ser.  XIII.]   Mafi'^s  nathe  Enmity  to  God.  233 

It  lias  been  said,  The  worst  of  men  \\  ill  w  ish  to 
have  good  government ;  because  they  must  know  it 
is  necessary  for  their  own  safetj-  and  peace. 

But  there  is  a  mistake  in  this  argument.  The 
hearts  of  men  govern  their  heads.  Their  passions, 
and  con'upt  inclinations,  blind  their  eyes,  in  a  thou- 
sand instances,  to  their  own  plainest  interest. 
Though  wicked  men  may  be  convinced  of  its  being 
necessary  for  their  own  safety,  that  others  should  be 
restrained  from  iniquity  ;  and  though,  from  this 
conviction,  they  may  sometimes  vote  for  wise  and 
just  rulers  ;  yet,  from  their  hatred  of  being  under 
subjection  and  restraint  themselves,  they  may  easily 
be  led  to  struggle  for  licentious  liberty,  to  clamor 
against  good  rulers,  and  to  advance  men  who  profess 
to  be  their  humble  servants  ;  or  who,  being  of  loose 
mamiers  themselves,  they  hope  will  not  much  inter- 
rupt them  in  their  ungodly  and  unrighteous  freedoms. 
They  may  easily  be  induced  to  form  factions  and 
cabals,  and  to  combine  together  against  the  best 
government,  as  well  as  the  best  religion.  They  may 
wisli  to  have  them  totally  disconnected,  whereiji 
God  hath  joined  them  together  for  mutual  support ; 
and  thus,  as  well  as  by  otlier  means,  to  have  both 
weakened,  that  their  galling  bands  may  be  broken 
with  less  difficulty,  and  their  restraining  cords  cast 
a^vay  from  them. 

Until,  more  generally,  mankind  are  vvilling  there 
should  be  a  God  in  heaven,  who  is  good  and  just; 
certainly,  we  are  not  to  expect  that  they  will  be 
unanimous  in  choosing  just  and  good  rulers  on  earth  ; 
or  that  they  will  be  long  easy  and  peaceable  under 
the  administration  of  such. 

3.  Hence  good  men,  in  every  station  and  calling, 
should  learn  to  be?ir  with  patience,  the  enmity  and 
revilings  of  mankind.  "  Marvel  not,  my  brethren," 
says  the  apostle  John,  "  if  the  world  hiite  vou." 
When  it  is  considered  how  men  treated  the   Son  of 

F  f 


234  Man's  native  Enmity  to  God.  [Ser.  XlII. 

God,  and  how  they  treat  the  name  of  God ;  no 
good  man  should  think  much  of  it,  if  they  treat  his 
name  and  person,  with  no  great  respect  or  tenderness. 
*'  If  the  world  hate  you,"  said  our  Saviour  to  his 
disciples,  "  ye  know  that  it  hated  me  before  it  hated 
you."  And  again;  "  It  is  enough  for  the  disciple 
that  he  be  as  his  Master,  and  the  servant  as  his 
Lord." 

Christ  hath  also  pronounced  a  beatitude  on  his 
followers,  who  should  expose  themselves  to  the  en- 
mity of  the  world,  by  their  steadfast  opposition  to  its 
evil  ways,  and  by  their  faithful  adherence  to  him. 
"  Blessed  are  they  that  are  persecuted  for  righteous- 
ness' sake  ;  for  their's  is  the  kingdom  of  heaven. 
Blessed  are  ye  when  men  shall  revile  you,  and  perse- 
cute you,  and  shall  say  all  manner  of  evil  against  you 
falsely  for  my  sake," 

4.  From  what  has  been  said  it  may  be  seen,  and 
should  be  laid  to  heart,  how  sinful  and  dangerous  it 
is,  to  continue  in  a  state  of  native  depravity,  and  op- 
position to  God  and  goodness.  Can  any  thing  be 
more  criminal  than  to  be  at  enmity  with  your  Crea- 
tor ?  or  any  thing  more  awful  than  to  have  the  Al- 
mighty for  your  adversary  ?  What  can  you  do  when 
He  riseth  up  ?  and  when  He  shall  visit  in  anger, 
what  can  you  answer  ?  Lay  down  then  the  weapons 
of  rebellion,  your  wicked  works ;  and  seek  paixlon 
and  reconciliation.  He  hath  said,  "  Fury  is  not  in 
me  :  "who  would  set  the  briers  and  thorns  against  mc 
ill  battle  ?  I  would  go  through  them,  I  would  burn 
them  together.  Or  let  him  take  hold  of  my  strength, 
that  he  may  make  peace  with  me  ;  and  he  shall  make 
peace  with  me." 

5.  The  apostle's  inference  from  our  text,  is  obvi- 
ously true  and  just.  "  So  then,,  they  that  are  in  the 
iiesh  cannot  please  God."  The  externally  moral, 
the  reformed,   and  such  as  are  in  the  diligent  use  of 


Ser.  XIII.]  Marl's  natke  Enmity  to  God.  2JJ5 

the  means  of  grace,  are  apt  to  trust  in  these  good 
things,  as  what  will  recommend  them  to  the  divine 
favor.  But  if  the  mind  be  still  enmity  against  God, 
can  he  be  pleased  with  such  appearances  of  respect 
and  duty  ?  All  such  righteousnesses  are  as  filthy  rags 
— are  dead  works.  Such  self-righteousness  is  often 
fatal  to  souls,  as  well  as  open  unrighteousness.  Isa. 
1.  11,  "  Behold,  all  ye  that  kindle  a  fire,  that  com- 
pass yourselves  about  with  sparks  ;  walk  in  the  light 
of  your  fire,  and  in  the  sparks  that  ye  have  kindled. 
This  shall  ye  have  of  mine  liand,  ye  shall  lie  down  iii 
sorrow.." 


*«e 


SERMON  XIV. 


6N   THE     SOVEREIGNTY    OE    GOD,   IN   THE  EFFECT- 
UAL  CALLING   OF   SINNERS. 


ROMANS  IX.  18. 


Therefore  hath  he  mercy   on  ivhom  he   itiill  have   mercy.,  arid 
nvhom  he  tviU  he  hardeneth, 

X  HIS  is  a  doctrine  of  the  gospel,  against 
which  many  have  ever  been  ready  to  object.  It  is 
a  doctrine  which  needs  explanation.  Rightly  un- 
derstood, as  taught  in  tlie  New- Testament,  it  ^vill 
commend  itself  to  every  man's  conscience,  I  appre- 
hend, as  unexceptionable ;  however  displeasing  it 
may  always  be,  to  tlie  unhumbled  and  unsanctified 
heart  of  man 

God's  leaving  his  ancient  people  the  Jews,  gener- 
ally, to  reject  the  gospel ;  and  sending  it  to  the  Gen- 
tiles, accompanied  with  the  efficacious  operation  of 
his  Holy  Spirit,  was  what  led  tlie  apostle  to  insist 
upon  this  doctrine  in  our  text  and  context.  To  si- 
lence the  murmurings  of  the  former,  he  observes  to 
them  that  the  Holy  One  of  Israel  had  always  claimed, 
and  often  exercised  a  like  sovereignty,  in  making 
the.first  last,  and  the  last  first.  To  this  puq)Ose, 
after  cursorily  noticing  the  preference  given  to  Isaac 
before  Ishmael,  in  the  familv  of  Abraham  ;  he  men- 


238  Dh'ine  Soiiereignty,        [Ser.  XI W 

tions  more  at  large,  the  instance  of  Esau  and  Jacob,, 
and  what  was  revealed  to  their  mother  Rebecca  con- 
cerning them,  before  their  birth:  Ver.  11 — 13, 
*'  For  the  children  being  not  yet  born,  neitlier  hav- 
ing done  any  good  or  evil,  (that  the  purpose  of  God 
according  to  election  might  stand,  not  of  works,  but 
of  him  thatcalleth,)  it  was  said  unto  her.  The  elder 
shall  serve  the  younger :  as  it  is  written,  Jacob  have 
I  loved,  but  Esau  have  I  hated."  To  this  purpose 
he  recites  a  saying  of  God  to  their  venerated  law- 
giver; ver.  15,  "  For  he  saithto  Moses,  I  will  have 
mercy  on  whom  I  will  have  mercy,  and  I  will  have 
compassion  on  whom  I  will  have  compassion."  To 
this  end  also,  he  refers  them  to  what  was  recorded 
of  the  great  oppressor  of  their  ancestors  in  Egj^pt  ; 
ver.  17,  "  For  the  scripture  saith  unto  Pharaoh, 
even  for  this  same  purpose  have  I  raised  thee  up, 
that  I  might  shew  my  power  in  thee,  and  that  my 
name  might  be  declared  throughout  all  the  earth." 
From  these  examples  and  declarations,  the  apostle 
then  draws  the  conclusion  in  our  text :  "  Therefore 
hath  he  mercy  on  whom  he  will  have  mercy,  and 
whom  he  will  he  hardeneth." 

For  the  illustration  and  defence  of  this  conclusion, 
it  is  no\v  proposed, 

I.  To  inquire  what  is  meant  by  God's  hardening 
men,  and  what  by  his  having  mercy  on  them. 

II.  To  explain  his  sovereignty  in  thus  making 
men  to  differ  :  and, 

III.  To  answer  objections  against  the  doctrine  of 
such  divine  sovereignty. 

What  is  here  meant  by  God's  hardening  men,, 
and  what  by  his  having  mercy  on  them,  we  will  first 
briefly  inquire. 


Sen  XIV. i        in  Effectual  Calling.  239 

Sinners  are  said  to  be  hardened,  when  they  remain 
in  impenitence  and  unbelief;  and  especially,  when 
they  grow  more  and  more  secure  in  sin.  When  they 
go  on  in  the  broad  way  to  destruction,  unapprehen- 
sive of  guilt  or  danger.  When  neither  counsels  nor 
reproofs,  mercies  nor  judgments,  are  regarded  by 
them,  or  make  any  suitable  impression  on  their 
minds.  When,  in  addition  to  the  stony  heart,  com- 
mon to  all  natural  men,  which  renders  them  incapable 
of  all  truly  virtuous  or  religious  affections  ;  they 
have  lost,  in  a  great  measure,  the  feelings  of  con- 
science, of  shame,  and  of  fear.  The  case  of  such  is 
often  described  in  scripture.  See  Job  xv.  25,  26, 
"  For  he  stretcheth  out  his  hand  against  God,  and 
strengtheneth  himself  against  the  Almighty.  He 
runneth  upon  him,  even  on  his  neck,  upon  the  thick 
bosses  of  his  bucklers."  Jer.  vi.  15,  "  Were  they 
ashamed  when  they  had  committed  abomination  ? 
nay,  they  were  not  at  all  ashamed,  neither  could 
they  blush."  Eph.  iv.  19,  "  Who,  being  past 
feeling,  have  given  themselves  over  unto  lacivious- 
ness,  to  work  all  uncleanness  with  greediness." 
And  1  Tim.  iv.  2,  "  Speaking  lies  in  hypocrisy  ; 
having  their  conscience  seared  with  a  hot  iron." 

But,  how  are  we  to  understand  that  God  thus 
hardens  men  ? 

It  must  be  understood,  at  least,  that  he  leaves 
them  to  continue  in  impenitence,  and  to  grow  secure 
in  evil  courses.  It  must  be  understood,  also,  that 
God  orders  all  those  outward  circumstances  and 
events,  which  prove  the  means  of  making  sinners 
more  and  more  hardened  in  iniquity.  But  any  thing 
more,  I  apprehend,  it  need  not  be  supposed  he  ever 
does,  in  this  matter.  Certainly,  there  is  nothing  in 
his  word,  or  in  his  Providences,  which  would  thus 
harden  any,  were  it  not  for  their  perverse  misim- 
provement  of  things  good  in  themselves,  and  well 
adapted  to  do  them  good,  had  they  an  ear  to  hear, 
aPid  a  heart  to   understand.     Nor   need  we  imagine 


240  l)mne  Sovereignty,        [Ser.  XlV. 

that  God  ever  infuses  hardness  of  heart,  or  insensibiL 
ity  of  conscience,  into  any  man,  by  the  immediate 
influence  of  his  Holy  Spirit.  We  are  told,  indeed, 
of  his  making  the  heait  of  a  people  fat,  and  tlieir 
ears  dull  of  heai-ing  :  but  by  this  nothing  more  may  be 
meant,  than  what  is  expressed  in  other  places,  by  his 
leaving  people  to  their  own  heait-lust  ;  and  giving 
men  over  to  a  reprobate  mind.  The  proper  idea  of 
hardness  of  heart,  and  also  of  a  seared  conscience,  is 
only  the  want  of  feeling,  or  of  an  aptness  to  feel. 
To  the  taking  place  of  either  of  these,  therefore,  a 
mere  witiidrawment,  on  God's  part,  is  sufficient. 
The  giving  a  new  sense,  must  be  a  work  of  creation  ; 
but  in  order  to  tlie  weakening,  or  the  total  loss,  of 
any  of  our  senses,  no  such  positive  divine  operation 
is  required.  Accordingly,  men  are  most  commonly 
said,  in  scripture,  to  harden  themselves.  As  every 
man  is  tempted  to  sin,  when  he  is  drawn  away  of  his 
own  lust  and  enticed  ;  so,  when  any  one  is  hardened 
in  sin,  it  is  by  his  own  blinding  passions  and  evil 
practices. 

The  history  of  Pharaoh,  alluded  to  in  our  text, 
may  help  us  to  understand  how  far  the  divine  agency 
is  concerned  in  hardening  sinners.  God  says,  in- 
deed, "  I  will  harden  Pharaoh's  heart."  But  how 
was  this  done  ?  In  the  first  place  by  permitting  the 
miracles  of  Moses  and  Aaron  to  be  counterfeited 
by  magic  art.  "  The  magicians  did  so  widi  their 
enchantments,  and  Pharaoh's  heart  was  hardened," 
His  obduracy  was  further  increased,  by  the  repeated 
removal  of  the  plagues  sent  upon  him.  Thus,  as 
soon  as  the  frogs  died,  it  is  said,  "■  When  Pharaoh 
saw  there  was  respit,  he  hardened  his  heait."  And 
when  the  swarms  of  flies  were  taken  away  at  one 
time,  and  the  thunder  and  hail  ceased  at  another, 
"  Pharaoh  hardened  his  heart,"  we  ai'e  told,  "  and 
sinned  yet  the  more."  This  is  a  common  case  with 
sinners.     ''  Because  sentence  against  an  evil  work 


Ser.  XIV.]        /■;/  Effectual  Calling.  24 i 

is  not  executed  speedily ;  therefore  the  heart  of  the 
sons  of  men  is  fully  set  in  them  to  do  evil." 

The  scriptures  do  not  teach  us,  I  think,  nor  does 
reason  oblige  us  to  believe,  that  God  ever  hardens 
the  impenitent  workers  of  iniquity,  except  in  some 
such  ways  as  these.  By  withholding  the  influences 
of  his  Spirit,  to  a^-aken  their  fears,  quicken  their 
consciences,  and  soften  their  hearts  :  by  permitting 
Satan  or  his  instruments  to  deceive  and  stupify  them ; 
and  by  exercising  such  goodness,  and  forbearance, 
and  long-suffering,  as  ought  in  all  reason  to  lead 
them  to  repentance  ;  but  from  which,  (through  an 
evil  heart  of  unbelief  and  ingratitude)  they  are  led  to 
greater  boldness  and  security  in  sin. 

By  God's  having  mercy  on  men,  as  it  here  stands 
opposed  to  his  hardening  tliem,  Ave  are  naturally  to 
understand  his  a^vakening,  convincing,  and  concert- 
ing sinners.  More  especially,  as  it  is  expressed  in 
Ezekiel,  his  "  taking  the  stony  heart  out  of  their 
flesh,  and  giving  them  a  heart  of  flesh."  Says  the 
apostle  to  Titus,  "  according  to  his  mercy  he  saved 
lis,  by  the  vrashing  of  regeneration,  and  renewing  of 
the  Holy  Ghost."  And  that  this  is  the  mercy  spok- 
en of  in  our  text,  appears  plainly  from  its  connection. 
See  particularly,  ver.  21 — 24,  of  the  context. 
*'  Hath  not  the  potter  power  over  the  clay,  of  the 
same  lump  to  ma^e  one  vessel  unto  honor,  and  an- 
other unto  dishonor  ?  What  if  God,  willing  to  shew 
his  wrath,  and  to  make  his  power  known,  endured 
with  much  long-suffering  the  vessels  of  wTath  fitted 
to  destruction  ;  and  that  he  might  make  kno^^Ti  the 
riches  of  his  glory  on  the  vessels  of  mercy,  which 
he  had  afore  prepared  unto  glory ;  even  us,  whom 
he  hath  called,  not  of  the  Jews  only,  but  also  of  the 
Gentiles."  The  apostle  is  evidently  speaking,  not 
merely  of  an  election  and  reprobation  of  nations,  in 
regard  to  externd  privileges  ;  but  also  of  God's 
calling  some  individuals  to  the  belief  and  obedience 
of  the  gospel,  and  to  the  blessings  of  his  kingdom  of 

G  g 


242  Dhine  SoDCireignty,         [Ser.  XIV. 

glory ;  "while  he  left  others  to  impenitence  and  final 
perdition. 

II.  Let  us  now  consider  how  it  is  to  be  understood, 
that  God,  acts  the  absolute  sovereign,  in  making 
men  thus  to  differ. 

By  divine  sovereignty  we  are  never  to  understand, 
such  groundless  arbitrariness,  as  is  often  acted  by  the 
potentates  of  the  earth.  God  never  acts  without 
reason.  He  never  does  things,  as  men  often  do, 
merely  because  he  can,  or  because  he  will.  To  cre- 
ated intelligences,  "  his  way  is  in  the  sea,"  many 
times,  "  and  his  path  in  the  deep  waters  ;"  but  to 
himself,  "  his  footsteps,"  are  always  well  known. 
If  "he  giveth  not  account  of  any  of  his  matters," 
it  is  not  because  he  is  unable  to  give  a  good  account 
of  them  all.  "  Being  predestinated,"  says  the  apos- 
tle, "  according  to  the  purpose  of  him  who  worketh 
all  things  after  the  counsel  of  his  own  will."  Which 
implies,  not  onh/  that  God  asks  no  advice,  and  needs 
none  ;  but  also  that  he  always  acts  with  counsel 
— with  consummate  wisdom.  Our  Saviour,  in  his 
prayer  on  a  certain  occasion  said,  "  I  thank  thee,  O 
Father,  Lord  of  heaven  and  of  earth,  tliat  thou  hast 
hid  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  unto  babes  :  even  so,  Father ; 
for  so  it  seemed  good  in  thy  sight."  In  this  case, 
and  in  all  other  cases,  it  seemeth  good  in  the  sight  of 
God  to  do  as  he  does  :  and,  undoubtedly,  there  is 
always  some  good  reason^  why  it  so  seemeth. 

But  the  following  things  are  supposed  or  implied, 
in  God's  soverei£!:nt\%  relatiiiLC  to  die  conversion  of 
sinners  : 

1.  That,  in  point  of  justice,  he  Is  under  no  obli- 
gation, one  way  or  the  other.  '  And  this  is  an  un- 
questionable truth.  He  can  be  just,  and  yet  have 
mercy  ;  and  he  can  be  just,  and  not  have  mercy,  on 
any  unregenerate  sinner. 


Ser.  XIV.  3        in  Effectual  Calling.  243 

Indeed,  had  it  not  been  for  the  mediation  and 
atonement  of  Christ,  saving  mercy  could  not  have 
been  exercised  towai-ds  any  of  the  fallen  race  of  man, 
consistently  with  justice.  Sin  must  not  go  unpun- 
ished :  the  guilty  must  by  no  means  be  cleared,  witli- 
out  adequate  satisfaction.  God's  righteousness,  as 
governor  of  die  world,  would  have  obliged  him  to 
execute  deserved  indignation  and  Avrath  on  every 
soul  of  man  that  doth  evil,  had  diere  been  no  other 
possible  way  than  by  personal  punishment,  to  mani- 
fest his  holy  displeasure,  to  support  his  rightful  au- 
thority, and  to  make  his  rational  creatures  stand  in 
awe,  and  not  sin.  But  now,  since  he  hath  foimd  a 
ransom — since  he  hath  set  forth  his  own  Son  to  be 
a  propitiation  ;  he  can  be  just  and  the  justifier  of  eve- 
ry believer  in  Jesus  ;  and  just  in  giving  repentance 
and  faith  to  whomsoever  he  sees  fit.  Still,  however, 
he  is  at  full  liberty  to  choose  tlie  subjects  of  his  re- 
newing mercy,  as  he  thinks  proper.  Even  the  obe- 
dience and  sufferings  of  Christ,  do  not  lay  God  the 
Father  under  any  obligation,  which  is  inconsistent 
^v•ith  his  most  sovereign  grace.  And  certainly  no 
sinner,  by  his  own  personal  merit,  can  lay  the  Most 
High  under  such  obligation.  In  this  regard,  "  there 
is  no  difference  :  for  all  have  simied,  and  come  short 
of  the  glory  of  God."  No  one,  therefore,  has  any 
just  claim  upon  him,  on  the  ground  of  merit.  Eve- 
ry one  hath  merited  to  be  for  ever  cast  off,  and  made 
an  eternal  vessel  of  ^^rath. 

But  the  honor  of  God's  law  and  justice,  since 
Christ  has  died,  doth  not  require  that  mankind 
should  be  dealt  with  according  to  the  respective 
merit  of  each  individual.  Nor  is  this  now  the  iuA  a- 
riablq  rule  of  his  procedure  with  the  fallen  children 
of  men.  He  doth  not  have  mercy  only  on  those  w  ho 
deserve  mercy,  and  harden  all  who  deser^'e  to  be 
hardened.  If  he  did,  he  w^ould  harden  all :  he  would 
ha\^e  mercy  on  none.  In  making  the  chosen  people 
of  Clirist,  his  willing  people,  in  the  day  of  his  power, 


244  Divine  Sovereignty^         [Scr.  XIV, 

hedeals  with  them  far  better  than  they  justly  deserve, 
though  not  inconsistently  with  justice.  There  is  no 
inerit  which  obliges  him  to  save,  nor  any  demerit 
which  obliges  him  not  to  save,  any  impenitent  sin- 
ner. In  point  of  justice,  he  is  at  perfect  liberty  to 
regenerate,  or  to  leave  in  unregeneracy,  any  child  of 
Adam.  His  having  mercy  on  \^'hom  he  will  have 
mercy,  most  evidently  supposes  this. 

2.  It  supposes  that  he  is  at  liberty  also,  in  point 
of  truth  :  being  bound  by  no  conditional  promises^ 
or  conditional  threatenings. 

In  some  cases  the  truth  of  God  obliges  him.  In 
all  cases  wherein  he  has  given  his  w  ord.  This  is 
the  case  respecting  the  pardon  of  penitent  believ- 
ers,  and  their  final  salvation  ;  and  respecting  the 
eternal  perdition  of  those  who  die  in  impenitence  and 
unbelief.  It  is  written,  "  He  that  belie veth,  and  is 
baptized  shall  be  saved  ;  but  he  that  believeth  not 
shall  be  damned."  It  is  written,  "  He  that  believ- 
eth on  the  Son  hath  everlasting  life  :  and  he  that 
believeth  not  the  Son  shall  not  see  life ;  but  the 
wrath  of  God  abideth  on  him."  Hence,  though 
justification  is  of  God's  free  grace,  as  well  as  effect- 
ual calling  ;  yet  it  is  never  said,  Whom  he  will  he 
justifieth,  and  whom  he  will  he  condemncth.  The 
reason  is,  in  this  he  proceeds  with  men  according  to 
an  established  constitution."  A  constitution  of  which 
not  one  tittle  shall  ever  fail,  any  more  than  of  the 
moral  la"\v.  The  promises  and  threatenings  of  the 
gospel,  will  be  as  inviolably  observed  by  the  Judge 
of  all  tlie  earth,  as  the  original  rule  of  eternal  right. 
But,  with  rcsj^ect  to  eifectual  calling,  there  are  no 
such  divine  cleclaratjons,  God  hath  left  himself  at 
liberty  in  his  word,  to  regenerate,  or  to  leave  in  un- 
regeneracy, any  impenitent  sinner  whom  he  pleases. 
As  long  as  persons  are  unrenewed  in  the  spirit  of 
dieir  minds,  and  have  not  the  love  of  God  in  them, 
whatever  external  duties   they  may  perforin,  from 


Ser.  XIV.]        in  Effectual  Calling.  ^45 

selfish  motives,  they  are  entitled  to  no  promises  of 
converting  gi'ace.  Nor  does  any  sin,  (unless  we  must 
except  the  blasphemy  against  the  Holy  Ghost,)  ex- 
clude a  person  fi'om  the  possibility  of  obtaining  this 
mercy.  God  may  grant  repentance  unto  life,  to  the 
greatest  sinner  ;  or  he  may  not  grant  it  to  one  who 
has  committed  the  fewest  and  least  aggravated  sins, 
notwithstanding  any  thing  in  his  word.  This,  I  think, 
is  implied  in  the  doctrine  of  his  having  mercy  on  whom 
he  will  ha^^e  mercy,  and  hardening  whom  he  will. 

3.  It  may  imply,  that  he  is  free  from  all  those 
feelings  towards  sinners,  which  might  bias  his  mind, 
or  render  him  incapable  of  dealing  v,  ith  them  accord- 
ing to  the  most  perfect  counsel  of  his  own  wisdom. 
That  he  is  never  so  influenced  by  love  or  hatred, 
tenderness  or  anger,  as  to  be  unable  to  save,  or  to 
destroy,  any  sinner,  when  he  judges  it  will  be  for 
the  best. 

Divine  mercy  is  infinite  ;  but  it  is  always  guided  by 
divine  wisdom.  It  can  pass  over  the  highest  provo- 
cations ;  but  it  will  never  lead  to  such  lenity,  in  par- 
ticular instances,  as  would  do  hurt  upon  the  whole. 
*'  God  is  angry  with  the  wicked  every  day  ;"  and 
in  proportion,  no  doubt,  to  the  greatness  of  their 
wickedness ;  but  he  is  never  so  angry  as  to  be  im- 
placable and  unmerciful.  His  anger  will  never  burn 
to  the  lowest  hell,  only  when  it  is  absolutely  neces- 
sary, for  important  ends.  The  goodness  of  God  is 
an  infinite  inclination  to  promote  the  highest  possible 
good  of  the  universe ;  and,  as  fiu*  as  is  consistent 
with  this,  the  best  good  of  every  individual,  how- 
ever despicable,  however  ill-deserving.  A^id  as  to 
that  wrath  which  is  cruel,  such  fury  is  not  in  him. 
God  is  not  subject  to  any  thing  like  those  ungovern- 
able emotions  of  weak  mortals,  which  often  obstruct 
the.  proper  exercises  of  pity  ;  and  which  often  ren- 
der the  operations  of  it  indiscreet.  Neither  his  com- 
placency nor  displeasure — neither  his  anger  nor  com- 


246  Dmne  Sovereigiity,        [Ser.  XIV. 

passion,  should  be  conceived  of  as  resembling  our 
iiTCguIar  passions.  He  is  therefore  calmly  free,  to 
exercise  unerring  wisdom,  in  softening  or  hardei\ing, 
the  rebellious  childien  of  men.     Hence, 

4.  Such  is  the  sovereignt\^  of  God,  that  it  cannot 
be  foreknown,  by  any  rules  of  human  probability, 
who  will  be  the  subjects  of  his  renewing  grace 
This  I  take  to  be  one  thing  implied  in  our  Saviour's 
saying  to  Nicodemus  ;  "  The  wind  bloweth  where 
it  listeth,  and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh,  and  whither  it  go- 
eth  ;   so  is  ever}^  one  that  is  born  of  the  Spirit." 

The  parentage  or  education  of  persons,  is  nothing 
whereby  it  can  be  certainly  determined,  whether 
they  will  be  truly  ^  irtuous  or  not.  Sometimes  those 
descended  from  the  most  pious  ancestors,  are  profli- 
gate, hardened  wretches  ;  and  sometimes  those  born 
of  most  ungodly  parents,  are  the  regenerate  children 
of  God.  Abraham  had  a  wild  and  mocking  Ishmael; 
Isaac,  a  profime  Esau  ;  and  Eli,  and  David,  had  very 
wicked  sons.  On  the  other  hand,  Abijah,  in  whom 
there  was  found  some  good  thing  toward  the  Lord, 
descended  immediately  from  Jeroboam  the  son  of 
Nebat,  who  made  Israel  to  sin.  The  good  king  Hez- 
ekiah,  was  son  to  an  idolatrous  Ahaz  ;  and  Josiah, 
whose  heart  was  tender,  and  Avhose  piety  and  virtue 
were  so  eminent,  was  the  son  of  Ammon,  who  did 
evil  in  the  sight  of  the  Lord,  as  his  father  Manasseh 
had  done. 

The  outward  condition  of  persons,  ^vhether  high 
or  low,  affluent  or  indigent,  is  not  any  thing  Avhcnce 
it  can  be  known,  what  their  state  will  be  relative  to 
another  world.  Our  Saviour  indeed  says,  "It  is 
easier  for  a  camel  to  go  through  the  eye  of  a  needle, 
than  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven  ;"  but  he  adds,  "  With  God  all  things  are 
possible."  In  the  days  of  the  apostles,  we  are  told, 
"  Not  many  wise   men   after  the  flesh,  not  many 


Ser.  XIV.]        i7i  Effectual  Calling,  247 

mighty,  not  many  noble  were  called  :"  sojne  never- 
theless, of  the  gi-eat,  and  powerful,  and  learned,  then 
were,  and  have  been  in  every  succeeding  age,  good 
christians.  And  certainly,  all  the  poor  of  this  world, 
are  not  rich  in  faith,  and  heirs  of  the  kingdom  of 
heaven. 

No  external  morality  or  immorality  of  persons, 
makes  it  certain  whether  they  will  be  saved,  or 
left  to  perish  in  sin  and  self-righteousness.  The 
young  ruler  who  came  running  to  our  Saviour,  ad- 
dressed him  so  respectfully,  and  inquired  of  him  with 
so  much  earnestness  what  he  should  do  that  he  might 
have  eternal  life,  it  seems,  had  been  very  exact  in 
keeping  the  commandments  from  his  youth  up  ;  yet 
he  lacked  one  thing,  and  after  all  had  not  a  heart  to 
relinquish  his  eaithly  possessions,  and  take  up  his 
cross,  and  become  a  follower  of  Christ.  But  Mary 
Magdalene,  and  one  of  the  thieves  crucified  with 
our  Saviour,  were  made  true  penitents,  and  had  their 
sins  forgiven  them. 

^  Lastly  ;  Neither  the  greatest  present  security  in 
sin  renders  the  case  of  a  person  hopeless,  in  regard 
to  obtaining  mercy  ;  nor  do  the  greatest  awakenings 
or  convictions  of  natural  men,  remove  all  grounds  of 
fear,  that  they  may  still  fail  of  the  special  grace  of 
God.  Those  who  have  been  most  stout-hearted, 
as  well  as  farthest  from  righteousness,  are  sometimes 
suddenly  smitten  to  the  ground,  and  brought  to  be  of 
a  humble  and  contrite  spirit.  And  on  the  other 
hand,  there  is  no  stage  of  convictions,  perhaps,  from 
which  some  have  not  relapsed  into  insensibility  of 
conscience,  and  final  hardness  of  heart.  After  regen- 
eration, we  may  be  confident  that  he  who  hath  begun 
a  good  work  will  perform  it,  until  it  is  perfected  ; 
but  previously  to  this,  all  is  uncertainty.  An  unbe- 
liever, having  not  complied  with  the  covenant  of 
grace,  is  unentitled  to  any  of  its  promises.  x\ll 
these  promises  of  God,  are  Yea  and  Amen,  only  in 
Christ;  and  they  belong  to  none  but  those  who  be- 


248  JDhine  Soniereignty,        [Ser.  XIV; 

Jong  to  him.  When  a  sinner's  convictions  are  most 
deep  and  genuine,  still  he  may  be  left,  and  be  lost. : 
as  in  the  case  of  the  most  obstinate  opposers  of  all 
religion,  there  is  a  peradventure  that  they  may  be 
brought  to  repentance.  God  is  sometimes  found  of 
them  that  sought  him  not  ;  and  many  shall  seek  to 
enter  in  at  the  strait  gate,  and  shall  not  be  able, 

We  proceed  now,  as  was  proposed, 

III.  To  consider  the  objections  which  have  been 
made,  and  which  are  apt  to  arise  in  the  minds  of 
persons,  against  this  doctrine. 

One  of  the  most  common  objections,  and  the  first 
which  I  shall  mention,  is,  that  such  divine  sovereign- 
ty is  unjust. 

This  objection  is  introduced  in  our  context,  after 
the  instance  of  Esau  and  Jacob  :  "  What  shall  we 
say  then?  Is  there  unrighteousness  with  God?" 

The  apostle  answers,  "  God  forbid  ;"  or,  far  be  it. 
Be  it  far  from  any  man,  thus  to  reply  against  his 
Maker ;  or  to  harbor  in  his  heart  such  a  bold  and 
injurious  suggestion. 

And  after  what  has  been  said,  for  explaining  how 
God  acts  as  a  sovereign,  in  having  mercy  on  sinners, 
and  in  hardening  them,  it  may  easily  be  seen,  that 
his  justice  herein  is  unimpeachable  :  and  that  any 
objection  against  it,  thence  arising,  is  unfounded^ 
and  without  the  least  color  of  reason. 

This  divine  sovereignty  respects,  only  the  bestow- 
ment  or  withholding  of  undeserved  favors.  There  is 
no  claim,  on  the  part  of  man,  in  point  of  equity.  In 
matters  of  free  gift,  even  7ne7i  are  not  wont  to  be 
accused  of  injustice,  though  they  single  out  some, 
in  preference  to  others,  as  the  objects  of  their  be^ 
neficence  :  And  shall  man  be  thought  to  have  a  juster 
right  than  God,  to  act  the  sovereign  in  such  cases  ! 
The  answer  of  the  householder  to  one  of- his  mur- 


Ser.  XIV.]         in  Effectual  Calling.  249 

muring  laborers,  in  our  Saviour's  pai-ible  of  the 
vine}'ai"cl,  is  enough,  in  all  reason,  for  e^er  to  silence 
tliis  objection.  "  Friend,  I  do  thee  no  wrong  :-^ 
Take  that  thine  is,  and  go  thy  way  : — Is  it  not  lawful 
for  me  to  do  what  I  will  with  mine  own  ?  is  thine 
eye  evil  because  I  am  good  ?"  We  may  as  reason- 
ably dispute  the  right  of  the  Supreme  Being  to  make 
any  differences  among  men,  in  the  gifts  of  nature  or 
Providence,  as  his  right  to  afford  the  influences  of  his 
special  grace,  with  sovereign  diversity.  Yea,  we 
may  as  well  dispute  the  justice  of  his  making  any 
creatures  inferior  to  men  ;  or  men  not  equal  to  the 
highest  angels.  In  matters  of  unmerited  favor,  sove- 
reign discriminations  may  surely  be  made,  v»dthout 
any  interference  v."ith  the  claims  of  justice.  Lpt 
sinners  only  be  convinced  that  they  deserve  nothing 
from  God  but  everlasting  destruction,  and  their 
mouths  A\  ill  be  stopped.  They  will  see  that  they  lie 
at  sovereign  mercy.  And  what  else  can  those  de- 
serve at  the  hand  of  God,  who  have  been  guilty  of 
numberless  transgressions  of  his  holv  law,  and  who 
are  still  of  that  carnal  mind'  which  is  enmity  against 
him  ?     But, 

2.  It  is  objected,  that  if  the  doctrine  of  divine 
sovereignty,  in  making  these  infinite  differences, 
does  not  suppose  that  there  is  unrighteousness  with 
God  ;  yet  it  supposes,  at  least,  thtit  he  is  partial,  and 
a  respecter  of  persons.  We  read,  "  There  is  no 
resi>ect  of  persons  with  God  :"  but  if  it  be  true, 
that  he  leaves  some  sinners  to  final  impenitence,  and 
changes  the  hearts  of  othere,  who  Vv'^ere  equally  un- 
worthy, or  more  ill-deserving,  must  he  not  be  the 
greatest  respecter  of  persons  in  the  universe  ? 

To  this  I  answer ;  That  respect  of  persons  which 
the  Bible  condemns,  and  any  thing  of  which  is  de- 
nied to  be  in  God,  has  reference  only  to  matters  of 
judgment  and  retribution.  It  means  that  favor  or 
disaffection  which  may  bias  a  judge,  and  cause  him 

H  h 


250  Dhine  Soiicrei^ity,        [Ser,  XIV. 

to  pass  an  unrighteous  sentence.  So  that,  according 
to  the  scripture  sense  of  respecting  persons,  this 
objection  comes  to  the  same  as  the  former,  and  hath 
been  already  answered. 

But  in  any  sense  of  the  phrase,  tliere  is  no  respect 
of  persons  in  God's  having  mercy  on  whom  he  will 
have  mercy,  and  hardening  whom  he  will.  It  is  not 
any  thing  which  God  respects  in  one,  more  than  in 
another,  that  is  the  cause  of  his  giving  him  a  better 
disposition.  The  reverse  of  this,  is  the  very  doc- 
trine itself.  The  subjects  of  God's  special  grace, 
are  those  w^ho  were  most  hateful  in  his  holy  eyes,  as 
well  as  those  who  were  least  so.  It  cannot  therefore 
be  from  a  partial  love  of  complacency,  certainl}^  that 
he  is  induced  to  make  these  differences.  Nor  need 
it  be  supposed  to  proceed  from  a  partial  love  of  be- 
nevolence. A  rich  man  may  help  one  needy  person 
more  than  another,  and  yet  feel  alike  benevolent  to 
both  :  he  may  think  that  giving  to  one  of  them  v  ill 
some  way  answer  better  purposes,  than  giving  to 
the  other.  A  parent,  in  the  disposal  of  his  estate, 
may  settle  a  larger  inheritance  on  one  child  than  on 
some  of  the  rest,  and  yet  have  an  equal  affection  for 
them  all.  He  may  have  a  view  to  the  honorable 
support  of  his  own  name,  or  to  the  good  of  his  fam- 
ily taken  collectively,  or  to  the  public  good.  And 
may  not  the  supreme  Parent  and  Benefactor,  have 
equally  wise  inducements  for  the  various  differences 
he  makes  among  his  creatures,  in  creation,  provi- 
dence and  grace  ? 

His  having  mercy  on  some,  and  hardening  som.e, 
of  e\ery  description  among  natural  men,  is  so  far 
from  indicating  any  respect  of  persons,  that  it  clearly 
evinces  the  very  reverse.  It  plainly  proves  that  the 
election  of  the  subjects  of  his  special  grace,  is  "  not 
for  then- sakes,  but  for  his  own  name's  sake:"  or 
thiit,  not  a  partial  kindness  for  individuals,  but  a 
\  iew  to  the  greater  general  good,  is  the  ground  of  all 
this  variety  of  distribution.     But, 


Ser.  XIV.]         in  Effectual  Calling.  251 

3.  Perhaps  it  will  be  said,  we  can  conceive  no 
adequate  reasons  why  there  should  be  such  diiFeren- 
ces ;  or  why  it  v/ould  not  be  better — more  for  the 
glory  of  God  and  the  universal  good,  if  all  men  were 
saved,  and  made  equally  happy.  To  this,  however, 
the  answer  is  at  hand.  What  if  we,  who  "  are  of 
yesterday,  and  kno^v  nothing,"  cannot  comprehend 
the  reasons  of  the  ways  of  the  only  wise  God  ?  does 
it  thence  follow  that  they  must  be  arbitrary  and  with- 
out reason  ?  Let  us  not  be  so  vain  as  to  imagine 
that  we  can  find  out  the  Almighty  unto  perfection. 
Shall  a  worm  of  the  dust,  assume  the  seat  of  univer- 
sal judgment,  and  condemn  the  eternal  counsels  of 
heaven  as  unwise,  because  the  wisdom  of  them  is 
beyond  his  shallow  comprehension  !  Had  God  re- 
vealed no  reasons  why  he  does  not  save  all  men,  or 
why  he  makes  one  man  to  differ  from  another,  and 
could  we  conceive  of  none  ;  yet  a  very  small  degree 
of  modesty  would  lead  us  to  conclude,  that  He  may 
see  sufficient  reasons. 

The  reasons  why  he  hath  mercy  on  this  person 
rather  than  on  that,  in  particular  instances,  it  may 
well  be  supposed,  are  secret  things  which  belong  to 
Him,  and  of  which  it  does  not  concern  us  to  be 
informed :  but  some  of  the  general  reasons  of  his 
singling  out  the  objects  of  his  mercy  in  such  a  sove- 
reign manner,  are  revealed  ;  and  are  such  as  we  may 
in  some  good  measure  understand. 

One  reason  is,  that  he  may  hide  pride  from  man, 
and  that  the  freeness  of  his  grace  may  be  dul}^  man- 
ifested. Isa.  ii.  17,  "  The  loftiness  of  man  shall  be 
bowed  down,  and  the  haughtiness  of  men  shall  be 
made  low,  and  the  Lord  alone  shall  be  exalted." 
And  Rom.  ix.  11,  "  That  the  purpose  of  God  ac- 
cording to  election  might  stand,  not  of  works,  but 
of  him  that  calleth." 

Another  reason  is,  that  his  glory  may  be  more 
conspicuous,  in  the  punishment  of  all  sorts  of  sin- 
ners, according  to  their  respective  deeds  and  desert. 


252  Dmnc  So'uereig?iiy,        [Ser.  XIV. 

See  ill  the  context,  ver.  22,  "  What  if  God,  willing 
to  shew  his  wrath  and  to  make  his  power  known,  en- 
dured with  much  long-siifFering  the  vessels  of  wrath 
fitted  to  destruction."  In  the  future  misery  of  the 
finally  impenitent,  the  holiness  and  justice,  as  well 
as  the  power  and  wrath  of  Gotl,  will  be  conspicuous. 
And  by  his  leaving  some  to  perish  v.hose  sins  have 
been  attended  with  all  the  diiTerent  circumstances 
and  degrees  of  aggravation,  and  alleviation,  oppor- 
tunity will  be  given  for  a  miore  full  display  of  exact 
remunerating  righteousness. 

Hereby  also,,  it  will  be  made  more  fully  manifest, 
that  the  atonement  and  righteousness  of  Christ,  are 
the  alone  meritorious  ground  of  any  man's  being- 
saved  from  wrath,  and  inheriting  the  kingdom  of 
heaven.  When  it  shall  be  seen  that  all  who  have  an 
interest  in  Christ  by  faith,  are  justified  ;  and  all  who 
lia^'C  not,  are  condemned ;  and  that  both  the  one  and 
the  other,  consist  of  young  and  old,  "vvise  and  unwise, 
those  who  have  sinned  without  law,  and  under  the 
law  ;  of  the  circumcision  and  uncircumcision.  Bar- 
barians, Cythians,  bond  and  free  ;  it  will  then  most 
fuiiy  appear,  that  "  Christ  is  all  in  all."  That  his 
merit  is  all-sufficient ;  and  the  only  foundation  of  a  ti- 
tle to  eternal  life,  or  of  deliverance  fi^om  eternal  death. 

Again  ;  by  a  part  of  m.ankind's  being  saved,  and 
a  part  left  to  perish,  and  by  its  being  seen  what  they 
both  once  M^ere  ;  namely,  of  all  characters,  from  the 
greatest  to  the  least  cf  sinners,  the  most  moral  and  the 
most  profligate,  tlie  most  thoughtful  and  the  most 
careless  and  hardened  ;  the  work  and  grace  of  the 
Koly  Ghost,  will  be  most  illustriously  evident.  If 
only  the  better  sort  were  saved,  or  if  all  were  made 
holy  and  happy,  it  might  be  thought  that  they  became 
good  of  their  own  mere  motion  ;  or  vrcre  made  so 
by  riere  moral  suasion,  and  the  rene^\ ing  work  of 
the  Divine  Spirit  would  hot  be  so  manifest  to  all. 
But  ^T'hen,  as  the  apostle  says,  *'  Such  -v^ere  seme 
of  you  ;"  infidels,   fornicators,    drunkards,   thieves, 


Ser.  XIV.]        i?i  Effectual  Calling.  253 

murderers  ;  "  but  ye  are  washed,  but  ye  arc  sanc- 
tified ;"  all  must  acknowledge,  "  This  is  the  finger 
of  God."  Accordingly,  the  design  of  God  in  quick- 
ening those  who  had  notoriously  walked  according  to 
the  prince  of  the  power  of  the  air,  is  said  to  be,  that, 
in  the  ages  to  come,  he  might  sheiv  the  exceeding 
riches  of  his  grace,  as  well  as  the  working  of  his 
mighty  power. 

These  reasons  are  revealed  ;-  and  many  others 
there  may  be,  why  only  a  part  of  mankind  are  saved, 
and  why  it  seemeth  good  in  the  sight  of  God,  to 
choose  the  subjects  of  his  mercy  with  such  sove- 
reign variety.     Still, 

4.  It  is  objected,  that  this  doctrine  of  divine  sove- 
reignty, will  have  a  tendency  to  discourage  from  du- 
ty, and  from  being  in  the  use  of  the  means  of  grace  ;. 
and  to  embolden  the  unconverted  in  the  ways  of  sin. 
That  if,  as  the  apostle  says  in  the  context,  "It  is 
not  of  him  that  willeth,  nor  of  him  that  runneth,  but 
of  God  that  sheweth  mercy  :"  and  if  it  be  true,  that 
"  he  hath  mercy  on  whom  he  will  have  mercy,"  not 
respecting  any  antecedent  qualifications  or  doings  of 
sinners,  then  it  is  all  one  what  the  unregenerate  do, 
or  whether  any  means  are  used  w'lih  them,  as  to  the' 
probability  of  their  obtaining  mercy,  or  the  danger  of 
their  being  hardened  unto  perdition. 

But,  I  answer ;  It  is  not  necessarily  implied  in 
this  doctrine,  nor  do  I  believe  it  is  true,  that  the 
externally  moral,  and  those  Avho  are  in  the  diligent 
use  of  the  outward  and  ordinary  means  of  grace,  are 
no  more  likely  to  be  saved,  than  the  immoral,  the 
careless  and  inattentive.  It  has  been  said,  that  God 
is  under  no  obiigtition  in  justice,  or  by  his  word, 
to  have  mercy  on  awakened,  reformed,  convicted 
sinners  ;  or  not  to  have  mercy  on  those  of  the  most 
opposite  characters.  That  he  is  not  so  angry  with. 
any  impenitent  sinner,  but  that  he  can  haAC  mercy 
on  him  ;  nor  so  well  pleased  with  any,  but  that  he 


254  Dhifie  So'vereigiity,        [Ser.  XIV. 

may  leave  them  to  final  hardness  and  destruction  : 
And  that  there  is  nothing  in  the  antecedent  charac- 
ters of  persons,  whereby  it  can  be  kiioivn,  by  us,  that 
they  will  be  converted  and  saved,  or  that  they  \\  ill 
not.  But  none  of  these  things  imply,  that  there  is 
as  great  a  human  probability  of  the  salvation  of  one 
imregenerate  sinner  as  of  another. 

All  these  things  are  true  with  respect  to  the  ac- 
quisition of  earthly  good  things.  In  regard  even  to 
these,  "  The  lot  is  cast  into  the  lap,  but  the  whole 
disposing  thereof  is  of  the  Lord.  The  race  is  not  to 
the  swift,  nor  the  battle  to  the  strong ;  neither  yet- 
bread  to  the  wise,  nor  riches  to  men  of  understand- 
ing, nor  favor  to  men  of  skill ;  but  time  and  chance 
happenethto  them  all."  No  man  is  certain  that  he 
shall  have  a  crop,  however  carefully  he  cultivates  and 
sows  his  ground.  "  One  piece  is  rained  upon,  and 
the  piece  whereupon  it  raineth  not  withereth."  No- 
thing is  merited,  nothing  is  promised,  nothing  is 
certain,  as  to  success  in  our  worldly  pursuits.  Nev- 
ertheless, those  who  apply  themselves  with  prudent 
diligence,  commonly  succeed  best.  Though  the 
plowing  of  the  wicked  is  sin,  yet,  in  general,  "  he 
that  tilleth  his  land  is  satisfied  with  bread;"  and 
*'  the  sluggard,  who  will  not  plow,  begs  in  harvest, 
and  has  nothing."  And  in  regard  to  diligence  or 
slothfulness  in  seeking  eternal  salvation,  the  probable 
consequences  may  be  much  the  same,  consistently 
with  the  doctrine  of  divine  sovereignty,  as  now  ex- 
plained. Between  any  seeking  of  the  unregenerate, 
and  obtaining  mercy,  the  connection  may  not  be  so 
constant,  indeed,  iis  between  sowing  and  reaping ; 
but  in  both  cases  there  is  a  hopeful,  though  not  an 
infallible  connection.  When  the  outward  and  ordi- 
nary means  of  instruction  and  conversion  are  used 
with  persons,  or  by  them,  as  well  as  in  the  case  of 
laboring  for  the  comforts  of  the  bodily  life,  there  is 
more  reason  to  hope  for  a  blessing,  than  when  those 
means  are  neglected. 


Ser.  XIV.]        in  Effectual  Calling.  255 

Ministers  of  the  gospel  ai'C  directed,  "  in  meek- 
ness to  instruct  them  that  oppose  themselves  ;  if 
God,  peradventure,  will  give  them  repentance  :" 
which  implies,  that  though  it  is  not  certain  what  will 
be  the  event,  yet  it  is  more  likely  that  unbelievers 
will  be  saved  by  converting  grace,  if  they  are  prop- 
erly instructed,  than  if  they  are  not.  It  is  said, 
*'  Train  up  a  child  in  the  way  he  should  go,  and 
when  he  is  old  he  will  not  depart  from  it  :"  which, 
though  it  be  not  a  promise,  is  yet  a  maxim,  import- 
ing, at  least,  that  there  is  more  reason  to  hope  a  child 
will  make  a  good  man  if  he  has  a  good  education, 
than  if  left  to  himself.  Whence  it  follows,  that  in 
the  way  of  external  regularity,  there  is  more  reason 
to  expect  sanctifying  grace,  than  in  ways  of  licen- 
tiousness and  vice. 

Some  passages  of  scripture,  however,  may  be 
thought  to  have  a  contrary  appearance.  Particularly, 
that  saying  which  is  several  times  repeated  by  our 
Saviour  ;  "  The  first  shall  be  last,  and  the  last  first." 
But  this  implies  no  more  than  that  such  is  sometimes 
the  case  ;  not  that  it  is  always  or  generally  so. 
Christ's  words  to  the  chief  priests  and  elders  of  the 
Jews,  Matt.  xxi.  31,  "  Verily  I  say  unto  you,  that 
publicans  and  harlots  go  into  the  kingdom  of  God 
before  you  ;"  may  likewise  be  thought  to  teach  us, 
that  the  externally  moral  are  less  likely  to  be  the 
subjects  of  special  grace,  than  the  openly  vicious 
and  immoral.  But  neither  is  this  to  be  so  under- 
stood, as  a  general  maxim.  The  case  was  very 
particular.  These  chief  priests  and  elders  were 
established  in  a  system  of  principles,  most  opposite 
to  the  fundamental  doctrines  of  Christianity.  A  sys- 
tem which  led  them  to  look  upon  themselves  so 
righteous,  as  to  have  no  need  of  repentance — so 
^vhole,  as  to  have  no  need  of  the  great  Physician  of 
souls.  There  was  less  human  probability,  that  men 
thus  self-righteous — thus  bigotted  to  the  pharisaical 
system,  Avould  embrace  the  gospel,  than  even  lewd 
persons,  and  unrighteous  oppressors  ;  who  wtvt  less 


256  Dimne  Sovereignty y        [Ser.  XI V^ 

under  the  influence  of  religious  prejudices,  and  who 
had  no  cloak  for  their  sins.  But  very  different  from 
that  of  those  pharisees,  is  the  case  of  moral  per- 
sons, ^vell  indoctrinated  in  the  christian  religion,  who 
know  themselves  to  be  in  a  state  of  nature,  and  who 
are  anxiously  attentive  to  the  means  of  giace.  No 
conclusion  can  be  drawn  from  the  one  to  the  other j 
that  these  last  are  less  likely  to  repent  and  believe 
the  gospel,  than  careless,  uninstructecl,  and  openly 
profane  sinners.  The  situation  of  either,  indeed,  is 
truly  hazardous  ;  and  no  one  can  tell  which  of  them 
will  be  saved,  or  which  will  be  lost.  But  I  cannot 
think  ^^'e  are  v/arranted  by  these,  or  any  other  texts, 
to  conclude,  that  prostitutes,  and  those  who  give 
themselves  up  to  the  most  iniquitous  practices  ;  or 
those  who  cast  off  fear,  and  live  in  the  neglect  of  all 
the  appointed  means  of  conversion,  are  in  the  most 
hopeful  way,  of  any  among  the  unregenerate,  to  ob- 
tain the  righteousness  of  the  kingdom  of  God. 

And  if  we  attend  to  the  question  in  the  light 
which  experience  reflects  upon  it,  I  believe  it  will 
appear  that  the  probability  of  salvation,  other  things 
being  equal,  is  much  in  favor  of  the  moral  and  atten- 
tive. More  commonly,  the  most  abandoned  are  not 
the  persons  effectually  called.  "  Such  were  some  of 
you,"  sa3^s  the  apostle  ;  but  he  does  not  say  that 
the  election  of  grace  was  chiefly  of  such.  Some- 
times a  Manasseh,  or  a  Mary  Magdalene  is  called  ; 
but  they  are  mentioned  in  scripture  as  rare  instances 
— as  singular  examples  of  sovereign  mercy,  that 
none  might  despair.  And  similar,  I  apprehend,  is 
stili  seen  to  be  the  case,  as  far  as  w^e  are  able  to  judge. 

When  there  is  a  revival  of  religion  in  any  place, 
(except  where  enthusiasm  prevails,  and  ignorance  is 
the  mother  of  devotion,)  the  greater  number  thought 
to  be  converted,  generally,  I  believe,  is  of  such  as 
had  been  religiously  educated,  and  had  less  hardened 
tliemselves  by  vicious  courses.  Instances  of  open 
infidels,  and  notorious  profligates,  brought  to  repent- 
anc;e,  indeed,  are  more  ta|>.en  notice  of  iu  narratives 


Ser.  XIV.]        i?t  Effectual  Calling,  257 

and  conversation  :   but  it  is  because  tliey  are  more 
uncommon,  and  more  marvellous. 

Thus  notwithstanding  the  evident  sovereignty  of 
God,  in  the  eftectual  calling  of  sinners  ;  both  scrip- 
ture and  experience  afford  sufficient  inducements  to 
be  in  the  use  of  the  means  of  grace,  and  powerful 
dissuasives  from  the  ways  of  sin,  to  all  who  have  any 
serious  concern  about  the  salvation  of  their  souls. 
In  regard  to  the  wicked  man's  forsaking  his  exter- 
nal wickedness,  as  well  as  in  regard  to  his  returning 
unto  the  Lord  in  sincerity,  the  great — the  only  dis- 
couragement, is  the  want  of  a  willing  mind.  Men 
will  labor  hard  for  the  meat  that  perisheth,  notwith- 
standing the  sovereignty  of  God  is  so  often  seen 
blessing  or  in  blasting  the  fruits  of  their  labors  : 
but,  for  that  meat  which  endureth  unto  everlasting 
life,  if  there  be  any  uncertainty  of  success,  they  will 
do  nothing  !  They  immediately  say,  "  There  is  no 
hope" — there  is  no  encouragement ! 

By  way  of  inference  and  application  ; 

1.  Hence  hardened  sinners  have  no  reason  to  tliink 
they  are  not  to  blame,  because  it  is  God  that  hardens 
them.  Hardness  of  heart  is  blameable,  let  it  come 
how  it  will :  but  sinners,  according  to  what  has  now 
been  said,  are  often,  if  not  always,  exceedingly  cul- 
pable in  hardening  themselves. 

2.  Hence,  on  the  other  hand,  no  impenitent  sinner 
has  any  reason  to  m;ike  himself  eas}' ;  either  from  an 
imagination  that  it  must  be  in  his  own  pov/er  to  be- 
come good  at  any  time,  or  from  an  apprehension  that 
he  is  now  in  a  hopeful  way,  and  not  far  from  the 
kingdom  of  heaven. 

Some,  no  doubt,  on  the  belief  of  a  self- determin- 
ing power  to  will  and  do  right,  wliether  they  please  or 
not ;  or  because  they  think  themseh'es  not  so  deprav- 
ed, but  that  they  have  a  moral  po'ver  to  reform  and  re- 
pent, stupidly  cast  oft' fear,  neglect  prayer,  and  go  on 
i^known  sin  :  trusting  in  themselves,  that  they  can 

I  i 


258  Dhme  Sovereignty,  yc.      [Ser.  XlV* 

pray  whenever  there  shall  be  evident  occasion  for  it  ; 
and  in  God,  that  he  will  then  certainly  pardon  and 
save  them.  I  haxe  heard  of  one  of  this  character, 
who  said,  he  was  not  concerned,  if  he  could  only 
have  warning  enough  of  his  death,  to  say,  "  Lord 
have  mercy  on  me."  But  who  was  cut  oft" at  last  by 
a  violent  stroke,  with  very  different  words  in  his 
mouth;  namely,  "  The  devil  take  all."  It  is  true, 
"  Every  one  that  asketh  receiveth  ;  and  he  that 
seeketh,  findeth  ;"  if  he  ask  and  seek  aright,  in  ever 
so  few  words,  or  ever  so  late.  But  to  have  a  heart 
so  to  ask  and  seek,  is  "  of  God  that  sheweth  mercy." 
Others  are  unconcerned,  because  of  their  morality, 
and  regular  attendance  on  religious  duties  :  and 
some  grow  easy,  perhaps,  because  of  their  supposed 
awakenings  and  convictions.  It  is  true  ;  there  is 
more  hope  of  the  salvation  of  the  externally  moral 
and  religious  than  of  such  as  are  of  a  contrary  char- 
acter :  Yet,  if  they  make  a  righteousness  of  these 
mere  externals,  or  think  they  please  God,  their  fan- 
cied religion,  may  be  their  ruin.  It  is  true,  when 
persons  are  under  j'eal  awakenings,  there  is  more 
hope  of  them  still :  Yet,  if  their  concern  makes 
them  unconcerned,  the  last  state  with  them  may  be 
worse  than  the  first.  In  everv  case,  there  is  still  aw- 
ful  danger,  while  persons  are  out  of  Christ,  the  only 
ark  of  safety. 

3.  Hence  let  no  sinner,  however  dead  he  finds 
himself  in  sin,  despair  of  mercy.  When  Ezekrel 
was  asked,  "  Can  these  dry  bones  live  ?"  he  an- 
s^vercd,  "  O  Lord,  thou  knowest." 

.  4.  Hence  let  those  who  have  reason  to  hope  that 
they  have  been  effectually  called,  ever  ascribe  it  to 
the  sovereign  grace  of  God  ;  and  make  it  their  great 
concern  to  live  to  his  glory. 

Remember  the  v.ords  of  the  apostle  James  ;  "  Of 
his  own  will  begat  he  us  with  the  word  of  truth,  tliat 
'.ve  should  be  a  kind  of  first  fruits  of  his  creaturesi " 


SERMON  XV. 


ON   THE   DOCTRINE   OF  PERSONAL   ELECTION. 


ROMANS  XL  5. 


Kven  so  then,  at  this  firesent   time  also,   there  is  a  remnant 
according  to  the  election  of  grace. 

An  the  two  chapters  next  preceding  this,  the 
apostle  had  spoken  of  God's  caUing  the  Gentiles,  and 
rejection  of  the  Jews ;  and  had  expressed,  in  strong- 
terms,  the  extreme  anxiety  he  felt  for  the  latter,  vA\o 
were  his  kinsmen  according  to  the  flesh.  But  in 
this  chapter  he  consoles  himself  m  ith  the  assurance, 
that  the  reprobation  of  Israel  was  far  from  being 
universal.  That  a  happy  number  of  this  once  cho- 
sen nation,  were  still  the  objects  of  God's  electing 
love,  and  the  subjects^  of  his  special  grace  :  ver. 
1 — 4,  "  I  say  then.  Hath  God  cast  away  his  people  ? 
God  forbid.  For  I  also  am  an  Israelite,  of  the  seed 
of  Abraham,  of  the  tribe  of  Benjamin.  God  hath 
not  cast  away  his  people  whom  he  foreknew.  Wot 
ye  not  what  the  scripture  saith  of  Elias  ?  how  he 
maketh  intercession  to  God  against  Israel,  saying, 
Lord,  they  have  killed  thy  prophets,  and  digged  down 
tlilne  altars  ;  and  I  am  left  alone,  and  they  seek  my 
life.  But  what  saith  the  answer  of  God  unto  him  ? 
I  have  reserv^ed  to  myself  seven  thousand  men,   ^vho 


260  On  Personal  Election.        [Ser.  XV. 

have  not  bowed  the  knee  to  the  image  of  Baal." 
The  apostle  adds,  E'ucn  so  then^  at  this  present  time 
also^   there  is  a  remnant  according  to  the  election  of 
grace. 

My  intended  subject  of  discourse,  is  the  doctrine 
of  personal  election  to  eternail  life  :  a  doctrine  wliich 
is  often  spoken  against,  and  not  always  well  under- 
stood ;  ^vhich  is  a  stumbling-block  to  many,  and 
from  which  false  inferences  of  a  very  dangerous  ten- 
dency are  frequently  dra'wn.     It  is  now  proposed, 

I.  Briefly  to  state  and  prove  this  doctrine  : 

II.  To  guard  against  misconceptions  of  it ;  and, 

III.  To  ansYvCr  objections  against  it. 

The  scripture  doctrine  of  election  I  understand  to 
be  this  :  That  a  certain  number  of  mankind,  includ- 
ing all  who  will  actually  be  saved,  'were  chosen  of 
God  to  salvation  from  all  eternity  ;  in  such  an  abso- 
kite  manner,  that  it  is  impossible  any  one  of  them 
should  finally  be  lost. 

I  mean  not  to  enter  largely  into  the  proof  of  this 
point,  at  present  ;  but  only  to  give  a  concise  view 
of  the  texts  and  arguments,  on  ^^iuch  my  belief  of  it 
mainly  rests. 

We  often  read  of  an  elect  number  of  the  fallen 
race  of  man,  who  ^\ere  gi^^en  to  Christ  in  the  cov- 
enant of  redemption  ;  and  v*  horn,  in  that  coa  enant, 
he  engaged  effectually  to  save.  These  are  promis- 
ed him  as  the  reward  of  his  voluntary  sufferings, 
Isa.  liii.  10,  11,  12,  "  When  thou  shalt  make  his 
soul  an  offering  for  sin,  he  shall  see  his  seed,  he  shall 
prolong  his  days,  and  the  pleasure  of  the  Lord  shaJl 
prosper  in  his  hand.  He  shall  see  of  the  travail  of 
his  soul,  and  shall  be  satisfied":  by  his  knowledge 
shall  my  righteous  servant  justify  many  ;  for  he  shall 
bear  their  iniquities.     Therefore  will  I  divide  him 


Ser.  XV.]        On  Personal  Election.  261 

a  portion  witk  the  great,  and  he  shall  divide  tlie  spoil 
with  tlie  strong  ;  because  he  hath  poured  out  liis 
80ul  unto  death."  Of  this  chosen  number  our  Sav- 
ioui^  himself  speaks ;  John  xvii.  2,  "  Fatlier,  the 
hour  is  come  :  giorif}'^  thy  Son,  that  thy  Son  also 
may  glorify  tliee ;  us  thou  hast  gi\en  him  power 
over  all  flesh,  that  he  should  give  eternal  life  to  as 
many  ns  thou  hast  ghen  him.''''  And  ver.  6,  *'  I 
have  manifested  thy  name  unto  the  men  ivhcm  thou 
gavest  me  oat  of  the  'vjorld.''''  And  ver.  9,  *' I  pray 
for  them  ;  I  pray  not  for  the  world,  but  for  them 
ivhoni  thou  hast  ginjen  ?ne  ;  for  they  are  thine. ' ' 

That  the  election  of  these  a\  as  from  eternity  ;  out 
of  many  other  proofs,  see  Eph.  i.  3,  4,  "  Blessed 
be  God,  who  hath  blessed  us  witli  all  spiritual  bles- 
sings in  Christ,  according  as  l>e  hath  chosen  us  in 
him  before  the  foundation  of  the  world.''''  AikI  2  Tim. 
i.  9,  "  Who  hatli  saved  us,  and  called  us  with  an 
holy  calling,  not  according  to  our  ^\  orks,  but  ac- 
cording to  his  own  purpose  and  grace  which  was 
giA^en  us  in  Christ  Jesus  before  the  ivorld  began.'''' 

That  none  of  those  thus  chosen,  shall  in  anywise 
fail  of  salvation,  is  fully  implied  in  the  words  of  our 
Saviour,  Matt.  xxiv.  22,  "  Except  those  days 
should  be  shortened,  there  should  no  flesh  be  saved  ; 
but  for  the  elect'' s  sake  those  days  shall  be  shorten- 
ed." And  ver.  24,  "  For  there  shall  be  false  Christs, 
and  false  prophets,  who  shall  shew  great  signs  and 
wonders,  insomuch  that,  (if  it  were  possible)  they 
should  deceive  thei^ery  elect.'''' 

And  as  this  doctrine  of  the  eternal  election,  to  in- 
fallible salvation,  of  all  such  as  will  eventually  be 
saved,  is  very  expressly  taught  in  the  holy  scrip- 
tures ;  so  it  may  be  infered,  widi  great  certainty, 
from  the  perfections  of  God.  A  being  who  is  infin- 
ite, eternal  and  unchangeable,  in  wisdom  and  power, 
must  be  supposed  to  have  designed  from  eternity, 
whatever  he  brings  to  pass  in  time.  This  is  laid 
down   as   an   undoubted  maxim,    Acts  xv.  28th  ; 


262  On  Personal  Election.        [Ser.  XV. 

"  Known  unto  God  are  all  his  works,  from  the  be- 
ginning of  the  world."  If,  therefore,  the  salvation 
of  men  be  a  Avork  of  God,  he  must  have  known 
from  the  beginning  whom  he  would  save  ;  and  this 
implies  his  determining  to  save  them.  For  to  say 
he  knew  that  he  should  do  what  he  had  not  deter- 
mined to  do,  is  a  plain  contradiction.  And  we 
have  the  application  of  this  argument,  to  the  eternal 
election  of  all  who  Mall  be  saved,  in  Rom.  viii.  29, 
30,  "  For  whom  he  did  foreknow,  he  also  did  pre- 
destinate to  be  conformed  to  the  image  of  his  Son, 
that  he  might  be  the  first-born  among  many  brethren. 
Moreover,  whom  he  did  predestinate,  them  he  also 
called  ;  and  whom  he  called,  them  he  also  justified  ; 
and  whom  he  justified,  them  he  also  glorified."  And 
in  Eph.  1.  11,  "  Being  predestinated  according  to 
the  purpose  of  him  who  worketh  all  things  after  the 
counsel  of  his  own  will."  In  these  passages,  the 
apostle  concludes  the  salvation  of  all  the  saved,  to 
have  been  predestinated  and  infallible,  from  the  fore- 
knowledge of  God,  and  from  his  uncontrolable  gov- 
ernment of  all  events. 

Thus  the  doctrine  of  election,  however  much  dis- 
puted, stands  upon  the  strong  ground  of  the  eternal 
covenant  of  redemption,  the  immutable  perfections 
of  God,  and  the  express  declai'ations  of  scripture. 

II.  We  proceed  to  take  notice  of  some  miscon- 
ceptions of  this  doctrine.     And  here, 

1.  It  is  certainly  a  wrong  notion  of  it,  to  imagine 
that  persons  were  chosen  to  salvation  as  the  end  ; 
without  being  chosen  to  faith  and  holiness,  as  the 
necessary  way  and  means.  That  *'  without  holiness 
no  man  shall  see  the  Lord  ;"  and  that  "  he  that 
believeth  not  shall  be  damned,"  are  the  re'vealed  de- 
crees of  heaven  ;  and  to  suppose  God  hath  any  se- 
cret decrees,  directly  contrary  to  those  which  he  has 
declared  to  us,  is  manifestly  absurd.     Accordingly, 


Ser.  XV.]        On  Personal  Election.  ^^^ 

the  connection  in  which  God  always  executes  his 
decrees  respecting  the  salvation  of  men,  to  prevent 
illusive  hopes  from  this  doctrine,  is  carefully  ascer- 
tained  to  us  in  the  holy  scriptures.  See  Acts  xiii. 
48,  "  As  many  as  were  ordained  to  eternal  life,  be- 
lieved." Rom.  viii.  30,  "  Whom  he  did  predes- 
tinate, them  he  also  called."  And  2  Thes.  ii.  13, 
"  God  hath  from  the  beginning  chosen  you  to  salva- 
tion, through  sanctification  of  the  Spirit,  and  belief 
of  the  truth."  In  vain  do  any  expect  to  find  here- 
after their  names  written  in  heaven,  unless  they  are 
created  unto  good  works  while  here  on  earth. 
'  Christwill  be  the  author  of  eternal  salvation  to  them 
that  obey  him,'  and  to  none  else.     Yet, 

2.  It  is  a  wrong  idea  of  this  doctrine,  to  understand 
by  it  only  a  conditional  election-  We  are  not  to 
think  that  God's  electing  persons  to  salvation,  is 
nothing  more  than  merely  his  determining  that  all 
those  shall  be  saved  who  believe  in  Christ,  and  do 
the  things  which  he  says.  If  this  were  all,  then,  be- 
fore saving  faith,  one  sinner  would  be  no  more  a  chos- 
en vessel  of  mercy  than  another.  If  this  were  all, 
it  would,  at  best,  have  been  left  at  utter  uncer- 
tainty, whether  a  single  soul  of  man  would  actually 
be  saved.  Christ  might  have  no  seed  to  serve  him, 
and  to  reap  the  benefits  of  his  obedience  and  death, 
notwithstanding  such  a  mere  conditional  election. 
In  that  case,  it  is  true,  all  to  whom  the  gospel  should 
come,  would,  in  a  sense,  have  been  put  into  a  salva- 
ble  state  :  that  is,  under  circumstances  that  tliey 
might  be  saved,  unless  it  were  their  own  fault.  But, 
to  what  purpose  is  there  a  price  in  the  hand  of  a  fool, 
who  hath  no  heart  to  improve  it  ?  The  reprobate 
have  such  a  price.  If  they  were  willing  to  be  saved 
from  their  sins  ;  and,  in  point  of  merit,  to  be  wholly 
indebted  to  Christ,  they  might  have  life.  To  Jeru- 
salem, when  given  over  to  destruction,  our  SaA  iour 
said,  "  How  often  would  I  have  gathered  thy  chil- 


^64  On  Personal  Elecuon.        [Ser.  XV, 

dren  together,  even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not !"  It  is  not  enough 
that  sinners  be  placed  under  circumstances  that  they 
midit  be  saved,  were  it  not  tiieir  own  fault  :  to se- 
cure  their  salvation,  that  must  be  done  for  them 
which  will  prevent  their  failing  of  it,  through  their 
own  fault.  This,  therefore,  God  determined  to  do 
for  a  certain  number.  lie  determined  to  remove 
out  of  the  way  every  possible,  fatal  obstacle  to  their 
salvation,  moral,  as  well  as  natural.  He  determined 
to  put  a  disposition  into  their  hearts,  as  well  as  a 
price  into  their  hands,  to  get  wisdom,  glory,  honor, 
and  immortality.  He  determined  so  to  drav/  them, 
that  they  should  come  to  Christ ;  and  then  to  keep 
them  by  his  power,  from  drawing  back  unto  perdi- 
tion. Many  are  the  texts  which  are  express  to  this 
purpose.  Two  such  I  will  here  recite  :  Psal.  ex.  3, 
* '  Thy  people  shall  be  willing  in  the  day  o^  thy  pow- 
er." And  John  vi.  37,  "  All  that  the  Father  giveth 
me  shall  come  to  m€  :  and  him  that  cometh  to  me  I 
will  in  no  v/ise  cast  out."  The  first  of  these  texts 
speaks  of  a  people  of  Christ  who  v^-ere  not  yet  his 
willing  people  ;  and  it  promises  that  they  shall  be 
willing.  The  last  speaks  of  those  given  to  Christ 
who  had  not  as  yet  come  to  him ;  and  it  declai-es 
that  they  all  shall  come,  and  none  of  them  be  rejected. 
Surely,  then,  the  election  of  these  was  not  merely 
conditional  :  that  if  they  were  willing  ;  if  they  would 
come  to  Christ,  and  abide  in  him,  they  should  be 
saved.  It  was  absolute  ;  implying  also  that  they 
should  be  willino: ;  that  thev  should  come  ;  that 
tliey  should  abide. 

3.  Ithlakitisa  wTong  notion  of  the  doctrine  of 
election,  to  suppose  that  God's  choice  of  persons  as 
th€  heirs  of  grace  and  glory,  was  grounded  on  his 
foreknowledge  of  their  faith  and  works.  This,  in- 
deed, has  been  the  opinion  of  many.  They  admit 
that   God   foreknew,  from    all  eternity,   which    of 


Ser.  XV.]        On  Personal  Election.  265 

mankind  would  believe  his  ^vord  and  obey  his  will : 
and  that,  in  consequence  of  this  his  foreknowledge, 
he  determined  to  give  eternal  life  to  these,  and  to  no 
others. 

But  the  inconsistency  of  this,  and  that  it  is  not  the 
scripture  doctrine  of  election,  may,  I  think,  very 
easily  be  made  evident. 

(1.)  Itappcai-s  rational  and  necessary  to  believe, 
that  God's  forekno\\  ledge  of  future  events  must 
be  grounded  on  his  decrees  concerning  them  ;  and 
not  his  decreeing  that  things  shall  be,  on  his  knowl- 
edge that  they  \vill  be.  To  suppose  otherwise,  is 
to  make  the  divine  \\  ill  dependant  on  creatures  and 
events  ;  and  creatures  and  events  independent  on  the 
-  divine  will.  It  is  also  to  suppose  what  is  impossible, 
as  implying  a  contradiction.  God  foreknoAvs  the 
voluntaiy  actions  of  all  creatures,  because  their 
hearts  are  in  his  hand,  as  much  as  the  rivers  of  water, 
and  he  turneth  them  whithersoever  he  will.  Were 
not  this  the  case,  it  would  be  utterly  inconceivable, 
if  not  evidently  impossible,  that  God  himself  should 
foreknow  how  they  \\'ould  act.  If  there  were  not 
an  antecedent,  eternal  certainty,  what  the  actions  of 
men  would  be,  their  actions  could  not  be  eternally 
foreknoAvn  :  for  to  say  that  is  foreknoAvn,  of  vA\\q\\ 
there  is  no  certainty,  must  be  a  plain  contradiction. 
An  event  must  be  certain,  or  it  cannot  certainly  be 
knoAvii  that  it  will  ever  be  :  but  if  there  were  an  eter- 
nal certainty  whaf  the  actions  of  creatures  would  be, 
that  certainty  must  have  had  a  cause  ;  and  that  cause 
could  be  no  other  than  the  decree  or  purpose  of  Him 
who  inhabits  eternity  ;  for  other  eternal  cause,  there 
could  have  been  none. 

Respecting  the  point  in  hand—the  future  faith  and 
good  works  of  those  sinners  that  will  be  saved  ;  there 
is  no  hypothesis  on  which  they  could  possibly  have 
been  foreknovvu,  without  a  divine  predestination. 
On  the  supposition  that  men  have  a  self-determinine 

K  k 


266  On  Personal  Election.        [Ser.  XVi. 

power,  to  believe  or  not  to  believe ;  to  obey  or 
not  to  obey,  as  some  hold ;  then,  how  they  will 
be  determined,  and  what  they  will  do,  must  be  pre- 
viously uncertain ;  and  therefore,  not  knowable. 
But  going  on  the  calvinistic  supposition,  that  crea- 
tures have  no  such  contingent,  independent,  self- 
determining  power  ;  and  that  unregenerate  sinners 
have  no  moral  power  to  believe  to  the  saving  of  the 
soul,  or  to  do  any  works  truly  good,  by  reason  of  the 
total  depravity  of  their  heaits ;  then,  God  must  be 
supposed  to  foreknow  that  they  will  never  any  of 
them  do  these  things,  until  he  shall  give  them  a  new 
disposition.  If  he  foresaw,  therefore,  that  any  num- 
ber of  them  ^^  ould  cordially  believe  and  obey  the 
gospel,  it  must  be  because  he  determined  to  put  such 
an  heart  in  them.  Consequently,  his  electing  them 
to  eternal  life  could  not  be  grounded  on  his  fore- 
knowledge of  their  doing  the  things  required  in  order 
to  their  salvation  ;  but  his  foreknowledge  that  they 
would  do  these  things,  must  have  been  grounded  on 
his  purpose  to  gi\'e  them  effectual  grace  ;  working 
in  them  to  will  and  to  do,  of  his  good  pleasure. 

(2.)  We  are  thus  expressly  taught  in  the  holy 
scriptures  ;  not  that  God  elected  some  to  everlasting 
life,  because  he  foresaw  they  would  become  good,  of 
their  own  mere  motion  ;  but  that  he  chose  the  vessels 
of  his  mercy  out  of  the  common  mass  of  fallen  men, 
determining  to  make  them  good,  by  his  own  internal 
operation.  See  forecited  Rom.  viii.  29,  "  Whom 
he  did  foreknow,  he  also  did  predestinate  to  be  con- 
formed to  the  image  of  his  Son."  Their  conformity 
to  Clii-ist  w^as  an  essential  part  of  their  predestina- 
tion ;  and  not  the  moving  cause  of  their  being 
predestinated.  See  also  Epli.  i.  4,  "  According  as 
he  hath  chosen  us  in  him  before  the  foundation  of 
the  world,  that  we  should  be  holy  and  without  blame 
before  him  in  love."  Not  because  he  foreknew  we 
^\  ould,  of  ourselves,  be  thus  holy  and  blameless. 


Ser.  XV.]        On  Personal  Election.  267 

(3.)  To  suppose  that  God's  foreknowledge  of  the 
faith  and  hoUness  of  the  elect,  was  the  ground  of  their 
election,  is  to  explain  away  all  the  grace,  designed  to 
be  glorified  by  this  doctrine.  The  apostle  in  our 
text,  j^ou  observe,  speaks  of  a  remnant  according  to 
the  election  of  grace.  And  concerning  Esau  and 
Jacob,  he  takes  notice  of  a  declared  preference  given 
to  the  younger,  before  their  birth  ;  that  the  purpose 
of  God  according  to  election  might  stand,  not  of 
viorks.  But  if  the  foreknowledge  of  m.en's  good 
works  had  been  the  ground  of  it,  why  should  it  be 
called  an  election  of  grace  ?  or  why  should  care  be 
taken  to  inform  us  of  its  being  before  the  persons 
w^ere  born  ?  There  is  no  more  grace  in  choosing  men 
to  salvation  because  of  works  certainly  foreseen, 
than  because  of  works  ab-eady  done.  According 
to  this  conception  of  the  matter,  God  never  designed 
any  distinction  between  the  elect  and  the  non-elect, 
only  in  consequence  of  their  first  making  themselves 
to  differ.  But  if  it  be  thus  of  works,  surely,  it  is 
no  more  grace. 

The  scripture  doctrine  of  election,  I  think,  is 
very  evidently  this  :  That  God,  of  his  mere  goodness, 
and  not  out  of  respect  to  any  works  of  their's,  done 
or  foreseen,  elected  a  certain  number  of  lost  men  as 
the  subjects  of  his  saving  mercy  ;  determining  to 
give  to  them,  and  them  only,  first  effectual  grace, 
and  finally  immortal  glory. 

We  will  now,  as  was  proposed, 

III.  Attend  to  the  objections  which  ar^  apt  to 
arise  in  the  minds  of  many,  and  which  have  often 
been  made,  against  this  doctrine. 

1.  Some  may  perhaps  be  ready  to  think,  that  for 
God  to  elect  one  and  reprobate  another,  without 
reference  to  any  difference  between  them  in  point  of 
merit,  is  hardly  consistent  with  his  being  impartially 
just. 


:26S  On  Personal  Election.         [Ser.  XV. 

To  this,  Iiowe\er,  the  answer  is  obvious.  The 
salvation  oi"  sinners  is  not  a  matter  of  justice  ;  that 
is,  of  debt.  Fallen  men,  whose  damnation  is  just, 
might  all  of  them  justly  have  been  left  to  perish  with- 
out hope.  And  if  God  saw  fit  to  recover  a  part  of 
them  to  holiness  and  happiness,  and  to  leave  the  re- 
mainder to  impenitence  and  perdition,  these  List 
have  no  injustice  done  them,  any  more  th,an  if  all  had 
been  so  left.     Yet, 

2.  It  may  be  thought  that  this  doctrine  of  a  lim^ 
ited  election,  and  of  such  an  infinite  difference  made 
between  objects  alike  miserable,  and  alike  unwortliy, 
is  irreconcilable,  at  least,  with  the  equal  goodness 
of  God. 

But  this  objection,  as  well  as  the  foregoing,  was 
particularly  considered  in  my  last  discourse,  as  made 
against  the  doctrine  of  divine  sovereignty  in  effect- 
ual calling ;  and  it  is  needless  now  to  repeat  the 
answer  then  given.  The  substance  of  it  was,  that 
God  may  have  good  reasons  for  making  these  dif- 
ferences ;  and  for  making  them  exactly  as  he  does. 
That  a  mail  often  does  more  for  one  child,  or  one 
poor  neighbor  than  another,  without  being  influenc- 
ed by  partiality  of  kindness.  That  God  hath  as 
good  a  right,  and  it  may  as  well  consist  with  his 
equal  benevolence,  to  bestow  the  blessings  of  saving 
grace,  as  the  bounties  of  creation  and  Providence, 
with  vast  diversity,  Avhen  the  greater  beauty  and 
happiness  of  the  collective  whole,  will  thereby  be 
promoted.  That  we  cannot  find  out  the  Almighty 
unto  pelfection  ;  but,  from  our  limited  view  of  the 
wisdom  of  his  works  and  counsels,  we  have  no  rea- 
son to  conclude,  that  in  his  most  sovereign  discrimi- 
nations, there  is  not  perfect  impartiality  of  goodness, 
as  well  as  of  justice.     But, 

3.  The  grand  objection  against  the  doctrine  now 
ijisisted  on  is,  that  it  makes  the  doings  of  men  of  no 


Ser.  XV.]         On  Personal  Election.  269 

consequence,  relative  to  their  being  saved  or  not ; 
and  has  a  direct  tendency,  therefore,  to  encourage 
them  in  carelessness  and  sin.  Some  seem  to  think, 
that  if  this  doctrine  be  true  a  man  may  well  say, 
Whether  I  read  and  hear  the  word,  and  ever  so  ear- 
nestly implore  divine  mercy,  or  cast  off  fear  and 
restrain  prayer,  and  live  in  the  total  neglect  of  all  the 
means  of  grace  and  duties  of  religion  :  whether  I 
be  honest  and  just,  chaste  and  temperate,  or  lie  and 
steal,  and  indulge  myself  in  all  the  pleasures  of  li- 
centiousness and  debauchery,"  it  will  make  no  altera- 
tion. If  I  am  elected,  I  shall  certainly  be  saved,  do 
what  I  will :  if  I  am  of  the  non-elect,  I  shall  inevita- 
bly be  damned,  do  ^vhat  I  can.  I  Avill  therefore  get 
what  I  am  able  of  this  world's  goods,  lawfully  or 
unlawfull}^  taking  no  thought  for  the  world  to  come. 
This  looks  self-evident  and  unansu'crable  :  in  re- 
ply to  it,  however,  it  may  be  observed, 

(1.)  Few  draw  a  similar  inference  from  the  gener- 
al doctrine  of  divine  decrees,  and  venture  to  act  upon 
it,  in  things  pertaining  to  the  present  life.  Men  will 
labor  hai'd  for  the  meat  which  perisheth,  and  give 
themselves  no  rest  that  they  may  join  house  to  house, 
and  lay  field  to  field ;  they  will  be  careful  to  keep 
out  of  danger,  and  to  use  means  for  the  recoA^ery  or 
preservation  of  their  health  ;  though  they  are  told 
and  believe,  that  the  bounds  of  their  habitations  and 
the  number  of  their  days  are  determined,  over  which 
they  cannot  pass.  Why  then  should  the  doctrine 
of  election  make  men  careless  respecting  the  salva- 
tion of  their  souls  ?  If  it  has  such  an  effect  upon 
any,  it  must  be  because  they  have  little  faith  res- 
pecting a  future  state  ;  or  because  religion  is  a  busi- 
ness from  anv  serious  attention  to  which  thev  desire 
to  be  excused.     It  may  be  answered, 

(2.)  If  men  believe  the  Bible,  whether  they  be- 
lieve the  doctrine  of  election  or  not,  they  must  be 


270  On  Personal  Election.        [Ser.  XV. 

persuaded  that  it  is  not  all  one,  do  what  they  will  or 
can,  in  regard  to  their  being  saved  or  lost  for  ever. 
Nothing  is  more  plainly  revealed  in  the  word  of  God, 
than  that  life  and  death  are  now  set  before  us  ;  and 
that,  as  we  choose  and  conduct  here,  so  it  will  fare 
with  us  hereafter.  Out  of  a  multitude  of  texts  ex- 
press to  this  purpose,  See  Gal.  vi.  7,  8,  "  Be  not 
deceived ;  God  is  not  mocked  :  for  whatsoever  a  man 
soweth,  that  shall  he  also  reap.  For  he  that  soweth 
to  his  flesh,  shall  of  the  flesh  reap  corruption  ;  but 
he  that  soweth  to  the  Spirit,  shall  of  the  Spirit  reap 
life  everlasting."  And  2  Cor.  v.  10,  *'  For  we  must 
all  appear  before  the  judgment- seat  of  Christ,  that 
every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  hath  done,  whether  it  be  good 
or  bad."     I  answer, 

(3.)  It  no  more  follows  from  the  doctrine  of  elec- 
tion, than  from  the  doctrine  of  God's  universal  fore- 
knowledge, that  whatever  men  do  can  make  no  alter- 
ation in  regard  to  their  being  saved.  What  is  fore- 
known, will  as  inevitably  come  to  pass,  as  what  is 
decreed.  A  divine  decree  cannot  make  an  event 
more  certain,  than  it  must  be  if  infallibly  foreknown. 
What  was  objected  in  the  former  case,  may  just  as 
truly  be  said  in  this  :  If  God  knows  I  shall  be  saved, 
I  certainly  shall.  If  he  knows  I  shall  not  be  saved, 
certainly  I  shall  not.     We  answer,  therefore, 

y 

(4.)  It  doth  not  follow  from  either  of  these  doc- 
trines, that  a  man  will  be  saved,  let  him  do  ever  so 
ill,  all  his  days  ;  or  that  any  one  will  be  damned, 
let  him  do  ever  so  well.  It  follows  indeed  from  the 
doctrine  of  election,  and  equally  from  that  of  divine 
foreknowledge,  that  there  is  an  absolute  certainty 
who  will  be  saved,  and  who  will  not :  but  from  nei- 
ther of  these  doctrines  doth  it  follow,  that  it  is  all 
one  whether  men  properly  attend  to,  or  wholly  neg- 
lect the  means  of  their   salvation.     An  event  may 


4 
Ser.  XV.]        On  Personal  Election,  271 

be  certain,  and  yet  the  use  of  proper  means  in  order 
to  it,  be  not  at  all  the  less  necessary.  An  event  may 
be  certain,  and  yet  it  may  be  certain  that  it  will  nev- 
er come  to  pass,  except  in  one  particular  way.  And 
this,  vi^e  are  expressly  told,  is  the  case  respecting  the 
elect's  being  saved.  They  are  chosen  to  salvation, 
through  sanct'ifi cation  of  the  Spirit^  and  belief  of  the 
truth.  Certainly,  therefore,  it  is  not  all  one  M'hether 
they  believe  the  truth,  and  are  sanctified  ;  or  believe 
a  lie,  and  are  hardened  in  sin.  Nor  is  it  a  matter  of 
no  consequence,  whether  they  use  or  neglect,  the 
appointed  means  of  faith  and  sanctification.  Let  it 
only  be  well  remembered  that  the  end  is  not  decreed, 
unconnectedly  with  the  way  and  means;  and  any 
one  may  easily  see,  that  there  is  no  just  encourage- 
ment from  the  doctrine  of  election,  to  iniquit}^  or 
negligence  ;  nor  any  discouragement  from  seeking 
the  kingdom  of  God,  and  striving  to  enter  in  at  the 
strait  gate. 

It  only  remains  that  we  consider  how  this  doctrine 
should  be  treated,  and  to  what  good  purposes  it  may 
be  improved. 

Certainly,  we  ought  not  to  treat  it  with  silent  con- 
tempt, or  total  neglect.  "  The  secret  things  belong 
unto  the  Lord  our  God  :  but  those  things  which  ai^e 
revealed  belong  to  us,  and  to  our  children  for  ever." 
Whose  names  were  written  in  the  Lamb's  book  of 
life  from  the  foundation  of  the  world,  is  one  of  the 
former  things.  Who  are  of  the  election  of  grace, 
until  their  effectual  calling  make  it  sure,  is  a  secret 
which  we  cannot  by  searching  find  out ;  and  con- 
cerning which  we  have  no  business  to  form  any  judg- 
ment or  conjecture.  For  persons  to  frighten  and 
discourage  themsehes  with  gloomy  apprehensions 
th^t  they  are  not  of  the  elect ;  or,  on  the  other  hand, 
for  any  to  make  themselves  easy  with  the  fond  im- 
agination of  their  being  of  that  happy  number,  is  to 


^i^  OtiPersohal  Election.        [^er.  x¥; 

exercise  themselves  in  matters  too  high  for  them  : 
and  will  be  likely  to  do  them  hurt,  rather  than  any 
good.  But  the  general  doctrine,  that  God  hath 
elected  some  to  everlasting  life,  and  not  others^  is  at 
thing  plainly  revealed.  This  therefore,  it  belongs  to 
us  to  understand  and  believe. 

Some,  who  acknowledge  that  this  is  a  scripture 
doctrine,  seem  yet  to  be  of  opinion  that  it  should  not 
be  preached ;  because  many  are  apt  to  be  stumbled 
and  offended  at  it,  and  many  others  may  be  in  dangef 
of  wresting  it,  to  their  destruction.  It  may  possibly 
be  insisted  upon  too  often,  I  admit,  to  the  neglect  of 
other  subjects  equally  important.  It  may  doubtless 
be  thrown  out  in  too  unguarded  a  maimer ;  in  a  man- 
ner tending  only  to  disgust,  without  instructing  them 
that  oppose  themselves  ;  or  in  a  manner  that  will 
be  likely  to  lead  the  belie^'ers  of  it  into  misconcep-i 
tions,  or  wrong  inferences.  It  may,  perhaps,  be 
sometimes  discoursed  upon  without  being  thorough- 
ly understood,  or  sufficiently  studied .  But  that  any 
who  believe  it  a  doctrine  of  the  Bible,  and  a  true 
doctrine,  should  think  it  ought  iieijer  to  be  preached, 
hov/ever  convincingly,  however  guardedly,  appears 
strans'c  !  How  such  can  reconcile  the  total  omission 
of  it,  with  the  duty  of  an  able  minister  of  the  New- 
Testament,  I  do  not  readily  conceive.  Paul  saySj 
"  Necessity  is  laid  upon  me  ;  yea,  woe  is  unto  me  if  I 
preach  not  the  gospel."  He  m.eans,  undoubtedly, 
the  whole  gospel,  as  well  as  nothing  but  the  gospel : 
for  he  said  to  the  elders  of  Ephesus,  "  I  take  yoii 
to  record  this  day,  that  I  am  pure  from  the  blood  of 
all  men  ;  for  I  have  not  shunned  to  declare  all  the 
counsel  of  God."  Why  then  should  ministers  nov/- 
adays  be  thought  at  liberty  to  insist  only  on  such  doc- 
trines of  scripture  as  they  judge  to  be  of  good 
tendency ;  omitting  wholly  those  hard  sayings  which 
the  carnal  mind  may  be  ready  tO  dispute,  or  likely 
to  pervert  and  misimprove  ! 


Ser.  XV.]        On  Personal  Election.  StT3 

,  It  hath  now  been  fully  shoM-n,  I  apprehend,  that 
the  election  of  grace  is  a  part,  and,  from  the  frequent 
repetition  of  it,  we  have  reason  to  suppose  it  an  es- 
sential part,  of  the  revealed  counsel  of  God.  It  may 
also  be,  observed,  that  there  is  the  more  need  of  its  be- 
ing. insisted  upon,  for  the  very  reason  why  some  would 
not  have  it  ever  handled  ;  viz.  because  it  is  so  apt 
to  stumble  and  offend  people,  or  to  be  wrested  by 
them  to  bad  purposes.  The  admonition  of  God  to 
his  prophets  of  old,  applies  with  particular  force  to 
this  difficult  point  ;  Isa.  Ivii.  14,  "  Cast  ye  up,  cast 
ye  up,  prepare  the  way,  take  up  the  stumbling-block 
out  of  the  way  of  my  people."  Those  who  search 
the  scriptures,  will  find  this  doctrine  there,  whether 
it  be  ever  preached  to  them  or  not ;  and  may  be  in  dan- 
ger of  wresting  it,  or  rejecting  revelation  on  account 
of  it.  The  unstable  and  unlearned,  may  not  know- 
how  to  get  over  the  difficulties  atterfding  it,  and  to 
guard  against  the  supposed  consequences  of  it,  which 
have  really  a  fatal  tendency,  except  some  man 
should  guide  them. 

But  it  is  not  a  doctrine  which  needs  to  be  preach- 
ed upon,  merely  to  prevent  its  doing  hurt.  It 
was  doubtless  revealed  for  doing  some  good  :  and, 
according  to  what  has  now  been  said,  there  are  sev- 
eral useful  purposes  to  Avhich  it  is  capable  of  being 
improved.     Particularly, 

1.  Christians  may  hence  be  taught  humility  and 
self-abasement.  The  natural  tendency  of  it  is  to  hide 
pride  from  man,  and  to  ad^^ance  the  glory  of  divine 
grace.  God  reminded  his  ancient  covenant  people, 
that  he  did  not  choose  them  for  their  sakes  ;  that  is, 
because  of  any  thing  inviting  in  them,  or  because 
they  Avere  great  and  honorable  ;  for  they  were  the 
least  and  most  despised  of  all  nations.  And  in  like 
manner  it  should  ever  be  remembered  by  christians, 
that  when  God  elected  them  to  be  his  redeemed  ones, 
thcv  were  absolutely  nothing  ;  and  that  ^vhen  he  bc- 

L  I 


-74  Gn  Personal  Election,        [Sen  XV,* 

gun  a  good  work  in  them,  they  were  infinitely  worse 
than  nothing. 

2.  This  doctrine  affords  an  animating  encourage- 
ment to  exertions  for  the  salvation  of  sinners  ;  even 
in  the  darkest  times,  and  when  there  is  the  least  hu- 
man prospect  of  any  success.  When  the  gospel  is 
openly  rejected  by  many  ;  and  when  its  peculiar 
doctrines  are  opposed  by  many  more,  and  seem  to  be 
falling  into  general  disregard  and  contempt.  When 
iniquity  abounds,  and  the  professed  love  of  religion 
waxes  cold.  When  forsaking  religious  assemblies 
is  the  manner  of  some,  and  very  little  attention  in 
them  is  the  manner  of  almost  all.  When  such  is 
the  case  in  paiticular  societies,  or  generally  in  a  land, 
the  consolation  in  our  text  still  remains.^  As  it 
was  in  the  days  of  Elijah,  and  as  it  was  among  the 
Jews  in  the  days  of  Paul,  "Even  so  at  this  time, 
tliere  is  a  remnant  according  to  the  election  of  grace. '^ 
And  this  is  sufficient  encouragement  for  taithful 
ministers,  patiently  to  labor  and  suffer.  Says  the 
apostle  to  Timothy ;  *'  I  endure  all  things  for  the 
elect's  sakes,  that  they  may  obtain  the  salvation  which 
is  in  Christ  Jesus  vvith  eternal  glory." 

3.  Hence  no  siniier  hr\3  reason  to  look  upon  his 
own  case  as  altogether  hopeless,^  as  long  as  this  life 
lasts.  Were  it  not  for  the  doctrines  of  election,  and 
of  divine  sovereignty  in  effectual  calling — the  doc- 
trine that  an  unknown  number  will  infallibly  be  sav- 
ed, and  that  God  hath  mercy  on  whom  he  will  have 
mercy,  a  sinner  fully  sensible  of  his  total  depravity, 
might  well  sink  in  utter  despair.  But  in  this  valley 
of  Achor — in  the  depth  of  legal  humiliation,  there  is 
tlience  a  door  of  hope. 

4.  Hence  those  who  entertain  a  more  comfortable 
hope,  from  an  apprehension  that  a  v.ork  of  special 
grace  is  actually  begun  in  them,  slioukl  still  give  dil~ 


Ser.  XV.]        On  Personal  Election,  275 

igence  to  make  their  calling  and  election  sure.  It 
is  a  great  thing  to  be  certain  of  one's  election  to 
eternal  life.  The  only  \\  ay  to  put  this  out  of  doubt 
and  uncertainty,  is  to  be  sure  of  one's  effectual  call- 
ing ;  and  to  be  sure  of  this,  so  as  not  to  be  deceived, 
is  a  difficult  thing.  Subtil  is  the  grand  deceiver. 
Deceitful  is  the  human  heart.  Many  are  the  ways  of 
fatal  self-deception.  The  apostle  to  the  Hebrews, 
having  given  an  awful  v/arning  of  the  terrible  conse- 
quence of  apostacy,  after  hopeful  good  beginnings, 
says,  '*  But,  beloved,  we  are  persuaded  better  things 
of  you,  and  things  that  accompany  solvation,  though 
'we  thus  speak."  This  charitable  persuasion  was 
grounded  on  the  good  fruits  which  had  been  seen  in 
many  of  them.  Nevertheless  he  adds,  "  And  we 
desire  that  every  one  of  you  do  shew  the  same  dili- 
gence, to  the  full  assurance  of  hope  unto  the  end." 
Frequent  are  such  exhortations  to  the  most  hopeful 
professors.  I  shall  conclude  with  one  of  these  ; 
2  Cor.  xiii.  5,  "  Examine  yourselves  whether  ye  be 
in  the  faith  ;  prove  your  own  selves  :  know  ye  not 
your  own  selves,  how  that  Jesus  Christ  is  in  you, 
except  ye  be  reprobates  V 


■«:^ 


SERMON  XVI. 


ON   REGENERATION. 


EPHESIANS  II.  10. 


i*br  ive    are  his    nvorkmajishifi,    created,  in  Christ   Jesus  untc 
gcod  luorks. 

\1l  is  of  importance  that  good  men  should 
know,  and  be  ever  ready  to  acknowledge,  that  all  their 
goodness  is  from  God  ;  and  that  for  this,  as  M'ell  as 
for  pardon  and  justification,  they  aie  indebted  to  free 
grace.  This  is  the  doctrine  here  inculcated  upon 
the  Ehpesian  christians.  Having  spoken  of  the 
resurrection  of  Christ  by  the  mighty  power  of  God, 
the  apostle  begins  this  chapter  with  sying,  "  And 
you  hath  he  quickened,  who  were  dead  in  tiespasses 
and  sins."  And  he  goes  on  to  remind  them  of  the 
extreme  vilcness  and  wretchedness  of  their  former 
condition  and  character  ;  when,  according  to  the 
general  course  of  this  fallen  world,  they  had  walked 
in  all  manner  of  evil  ways,  under  the  guidance  of  the 
first  grand  apostate,  who  was  the  assumed  and  chosen 
God  of  rebel  men.  This  was  said  to  those  who 
had  lately  been  converted  from  the  laciviousness,  de- 
baucheries, and  abominable  idolatries  of  Paganism  : 
but  the  apostle  freely  confesses  that  even  the  Jews,  of 
\ylipm  he  himself  Avas   one,  'A\ere  no  better  by  na- 


278  On  Regeneration.  [Ser.  XVL 

ture  than  the  heathen,  nor  less  the  heirs  of  divine 
wrath.  That  the  recovery  of  either  of  them  to  a 
state  of  hohness,  and  to  the  hope  of  heavenly  happi- 
ness, was  of  the  rich  mercy  and  wonderful  love  of 
God.  To  impress  more  deeply  upon  them,  a  prop- 
er sense  that  their  whole  salvation  was  of  free  grace, 
he  observes  that  the  only  thing  in  them  whereby  they 
became  entitled  to  it,  was  believing  in  Christ  ;  and 
that  a  heart  thus  to  believe  had  been  given  them,  and 
Vv'as  not  of  their  Own  acquirement ;  that  this  gift  was 
before  they  could  have  done  any  thing  to  the  glory 
of  God,  inasmuch  as  they  were  at  that  very  time 
first  made  capable  of  any  works  truly  good  ;  and 
that  to  all  the  works  of  righteousness  which  they 
would  ever  be  able  to  do,  they  had  been  freely  pre- 
destinated long  before.  See  ver.  8,  9,  and  the  whole 
of  ver.  10,  "  For  by  grace  are  ye  saved  through 
faith ;  and  that  not  of  yourselves,  it  is  the  gift  of  God  : 
Not  of  works,  lest  any  man  should  boast  :  For  we 
are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained  that 
we  should  walk  in  them." 

The  doctrine  in  our  text,  intended  for  present 
discussion,  is  only  this, 

That  fallen  men  must  be  new-created,  before  they 
can  do  any  works  truly  good. 

It  is  proposed,  in  the  ensuing  discourse, 

I.  To  explain  this  doctrine  : 

II.  To  prove  it ;   and, 

III.  To  answer  objections. 

In  the  first  place,  I  shall  endeavor  to  explain  the 
doctrine  by  showing  wherein  this  new  creation  con- 
sists ;  or  what  prerequisite  to  good  words  is  so  totally 


Ser.  XVI.]  On  Regeneration.  279 

wanting  in  man  by  nature,  as  to  need  being  created 
anew. 

It  is  common  to  speak  of  the  original  depravit}-  of 
human  nature  as  being  unhersal ;  and  of  regeneration 
as  a  unhersal  change  :  and  so  much  do  some  love  to 
deal  in  generals  only,  that  nothing  particular  can  be 
ieaiTit  from  them,  on  either  of  these  subjects.  It  is 
indeed  true,  that  both  native  depravity,  and  re- 
newing grace,  have  an  extensive  influence  ;  even 
over  the  whole  man,  soul  and  body.  But  yet,  cer- 
tain it  is,  that  man  was  not  universally  annihilated  by 
the  fall ;  and  that  the  renewing  of  the  Holy  Ohost  is 
not  a  proper,  universal,  new  creation.  Here  then,  in 
order  to  a  cleaier  understanding-^f  the  matter,  it  may 
be  useful  briefly  to  notice  a  few  negative  particulars. 

1.  It  is  very  certain  that  no  faculties,  members  or 
senses  of  body,  necessary  for  the  performance  of  good 
works,  are  the  things  totally  wanting  in  all  men  by 
nature,  or  the  things  created  anew  in  regeneration. 
Probably  our  bodies  are  ^veaker  now,  and  their 
senses  less  perfect,  than  they  might  have  been  if  sin 
had  not  entered  into  the  world,  and  death  by  sin  : 
but  most  men  have  still  bodies  good  enough  to  be 
capable  of  many  good  external  actions,  if  nothing 
else  were  wanting  :  nor  have  men  other  or  better 
bodily  eyes,  or  ears,  or  tongues,  or  hands,  or  feet, 
wlien  they  are  made  ne\v  creatures  by  being  bom 
again,  than  those  they  had  before  :  though  they  use 
them  in  another  and  better  manner. 

2.  The  same  may  be  said  of  the  mental  capacity 
of  understanding.  This  faculty  may  be  much  im- 
paired by  vicious  courses,  and  is  alway  darkened  in 
wicked  men  because  of  the  blindness  of  their  heart. 
It  is  certain,  however,  that  no  natural  men,  except 
idiots,  or  such  as  are  quite  delirious,  are  totally  inca- 
pable of  good  works  for  v.ant  of  understanding. 
And  it  is  probable  that  even  natural  fools  and  distract- 


^80  On  Regeneration.  [S^r.  XVL 

<5d  persons,'  are  rarely  if  ever  so  radically  destitute  of 
reason,  but  that  they  might  be  made  rational  without 
a  new  creation.  Nor  are  the  mere  intellectual  pow- 
ers of  men  new-made,  or  mended,  by  regeneration, 
any  more  than  their  bodily  senses  and  members. 
There  is  only  a  new  turn  and  direction  given  them. 
As  the  same  feet  which  were  before  swift  to  mischief, 
are  now  turned  unto  God's  testimonies,  and  run  in 
the  way  of  his  commandments  :  as  the  same  hands 
which  perhaps  stole  before,  are  now  employed  in 
honest  labor,  and  in  giving  to  him  that  needeth  :  as 
the  same  eyes  and  ears  which  were  attentive  only  to 
vanities,  ure  now  turned  with  delightful  engagedness, 
day  and  night,  to  tire  words  of  eternal  life  :  as  the 
same  tongue  that  used  deceit,  and  mouth  that  was 
full  of  cursing  and  bitterness,  are  now  exercised  in 
prayer  and  praise,  and  in  edifying  communications  ; 
so  the  same  understanding  faculty  which  before  made 
one  wise  to  do  evil,  now  enables  him  to  know  and  do 
those  things  that  are  good. 

3.  The  power  of  will,  requisite  for  moral  agency^ 
is  not  the  capacity  which  is  procreated  in  regenera- 
tion. 

By  this  we  mean,  the  power  of  being  pleased 
with  some  things,  and  displeased  with  others ;  of 
inclining  to  the  former,  and  turning  with  aversion 
from  the  latter  :  of  choosing  one  way  or  the  other,  ac- 
cording to  one's  ov/n  mind.  Should  a  creature  be  of 
such  an  unfeeling  make  as  not  to  be  capable  of  liking, 
or  disliking  at  all,  or  of  being  inclined  or  disinclined 
to  any  thing  ;  such  a  creature  would  be  unfinished, 
as  a  free  agent  ;  and  must  be  further  created,  before 
he  could  act  at  all.  And  if  this  power  of  will  should  be 
wholly  lost  in  one  once  endowed  with  it,  there  would 
be  a  necessity  of  its  being  created  in  him  again,  before 
he  would  be  capable  of  any  actions,  good  or  evil. 

But  this  is  not  the  deticiency  in  natural  men. 
They  have  will  enough.     They  can  love  and  hate  i 


$er.  XVL]  dn  Regeneratioiu  281 

they  can  choose  and  refuse,  just  as  they  are  dispos- 
ed :  and,  therefore,  might  do  good,  very  easily,  if  it 
were  only  agreeable  to  them. 

4.  Tliere  is  a  mental  sense,  called  in  scripture 
conscience,  which  is  common  to  all  men  ;  and  is  no 
part  of  the  creation  unto  good  works,  spoken  of  in 
our  text. 

This  is  a  sense,  whicK  has  reference  to  moral  sub- 
jects only  :  that  is,  to  things  right  or  ^VTong  in 
moral  agents  ;  true  or  false  in  doctrines  ;  just  or 
unjust  in  laws,  and  their  sanctions.  It  is  something 
different,  I  conceive,  from  a  mere  habit  of  thinking, 
contracted  by  education  or  custom  :  and  something 
different  from  the  bare  capacity  of  forming  a  true 
judgment.  It  helps  us  much  in  judging  of  our- 
selves what  is  right ;  but  it  is  not  a  man's  judgment 
itself,  or  the  mere  capacity  of  forming  a  rational 
and  right  opinion.  That  faculty  resides  in  the  head  ; 
this  appears  to  have  its  seat  in  the  breast.  That 
only  sees  ;  this  feels.  Conscience  has  always  feeling, 
more  or  less  :  it  is  therefore  properly  a  mental  sense  ; 
and  as  it  respects  matters  of  morality  only,  it  may 
with  propriety  be  called,  the  moral  sense. 

But  this,  whatever  it  be  called,  and  whether  abso- 
lutely necessary  to  moral  agency  or  not,  is  certainlv 
common  to  men.  It  is  what  we  mean  by  common 
sense,  to  which  an  appeal  is  so  often  made  ;  supposing 
that  its  decision  will  be, the  same  in  all,  and  always 
agreeable  to  truth,  when  things  are  fairly  stated  and 
fully  understood.  Habits  of  vice,  or  of  inattention, 
may  weaken  this  sense  for  a  time ;  it  is  yet  alive, 
however,  and,  on  some  occasions,  will  bite  like  a 
serpent,  and  sting  like  an  adder,  in  the  most  hardened 
sinners.  We  read  of  some  who  were  past  feeling, 
and  whose  conscience  was  seared  ;  but  we  are  never 
told  of  any  who  had  no  conscience  at  all.  On  the 
contrary,  of  himself  and  other  preachers  of  the  gos- 
pel,  the  apostle  says,  2  Cor.  iv.    1,  2,  "  Seeing  we 

M  m 


282  On  RegeneratwiK  [Ser.  XVI. 

have  this  ministry,  as  we  have  received  mercy,  we 
faint  not  ;  but  have  renounced  the  hidden  things  of 
dishonesty,  not  walking  in  craftiness,  nor  handling 
the  word  of  God  deceitfully,  but  by  manifestation 
of  the  truth,  commending  ourselves  to  e'Dcry  mail's 
conscience^  in  the  sight  of  God."  He  plainly  sup- 
poses that  no  man  was  wholly  destitute  of  con- 
science ;  the  most  stupid  heathen  not  excepted. 

Thus  far  then,  human  nature,  in  its  deepest  de- 
pravity, is  not  so  sunk — so  perfectly  annihilated,  in 
any  respect,  as  to  need  new- creating.  But,  besides 
all  the  powers  and  senses  required  to  constitute  man 
a  rational,  voluntary,  and  conscious  agent ;  some- 
thing further  is  necessary  to  his  actually  performing 
good  works  :  namely,  a  good  disposition.  This,  we 
suppose  to  be  wholly  wanting  in  mankind,  as  born 
of  the  flesh  ;  and  to  be  the  thing  created  radically 
anew,  when  any  are  born  of  the  Spirit.  A  man  will 
not,  and  cannot  act  right,  as  long  as  he  is  not  so 
disposed ;  however  capable  he  may  be  of  willing 
and  acting  agreeably  to  his  own  mind.  "  The  vile 
person  'will  speak  villany,  and  his  heart  inill  work 
iniquity."  "  A  corrupt  tree  cannot  bring  forth  good 
fruit."  A  man's  ways,  and  words,  and  thoughts, 
will  naturally  be  vicious,  as  long  as  his  heart  is  total- 
ly destitute  of  virtue.  But  should  one  perform  some 
painful  duties,  from  merely  selfish  motives,  these 
would  not  be  good  works.  "  For  he  is  not  a  Jew 
which  is  one  outwardly,"  says  the  apostle,  "  nei-, 
ther  is  that  circumcision  which  is  outward  in  the 
fiesh.  But  he  is  a  Jew  which  is  one  inwardly  :  and 
circumcision  is  that  of  the  heart,  in  the  spirit,  and 
not  in  the  letter  ;  ^vhose  praise  is  not  of  men  but  of 
God."  And  again,  "  Though  1  bestow  all  my 
goods  to  feed  the  poor,  and  though  I  give  my  body 
to  be  burned,  and  have  not  charity,  it  proiiteth  mc 
nothing."  Nor  can  any  doctrine  be  more  evidently 
agreeable  to  reason  and  common  sense,  than  these 
declarations  of  scripture.     A  wicked  man,  from  sin- 


Ser.  XVI.]  On  Regeneration.  283 

ister  views,  may  do  things  which  are  useful  to  otli- 
ers,  and  by  which  God  is  glorified  in  the  eyes  of  the 
godly ;  but,  not  having  the  glory  of  God  at  heart, 
nor  the  good  of  others,  these  things  cannot,  in  him, 
be  acts  of  true  piety,  or  real  virtue.  There  must  be 
a  disposition  to  love  God  and  our  neighbor  as  the 
divine  law  requires — there  must  be  a  principle  of 
righteousness  and  true  holiness — of  impartial,  disin- 
terested, universal  benevolence,  or  the  most  spe- 
cious deeds  are  no  other  than  dead  works.  And  this 
principle — this  disposition,  we  suppose,  is  the  thing, 
the  only  thing,  which  is  properly  created^  in  regenera- 
tion. But,  the  mind  being  the  standard  of  the  man, 
when  one  is  thus  renewed  in  the  spirit  of  his  mind,  it 
may  be  truly  said,  *'  He  is  a  new  creature  ;  old 
things  are  passed  away,  behold,  all  things  are  be- 
come new." 

Having  explained,  I  hope  sufficiently,  the  doctrine 
of  our  text,    we  will  now, 

n.  Attend  to  the  evidences  of  its  being  a  true 
doctrine. 

That  regeneration  is  such  an  essential  change  of 
nature,  as  supposes  something  created,  in  a  proper 
and  strict  sense,  we  have  reason  to  believe, 

1.  From  the  phrases  by  which  this  great  change 
is  commonly  denoted,  in  the  holy  scriptures. 

It  is  expressly  spoken  of  under  the  name  and  no- 
tion of  a  creation,  in  a  number  of  places.  Besides 
the  text  now  insisted  on,  see  Eph.  iv.  24,  "  The 
new  man,  which  after  God  is  created  in  righteous- 
ness and  true  holiness."  Col.  iii.  10,  "  The  new 
man,  which  is  renewed  in  knowledge,  after  the  im- 
age of  him  that  created  him."  And  2  Cor.  v.  17, 
"If  any  man  be  in  Clirist,  he  is  a  new  creature." 

We  may  also  observe,  that  most  if  not  all  the 
other  phrases,  by  which  this  change  is  expressed, 


284  On  Regeneration.  [Ser.  XVI. 

plainly  convey  the  same  idea  of  it,  and  of  the  man- 
ner in  which  it  is  effected.  God  speaks  of  it  in  the 
Old  Testament  under  the  notion  of  his  giving  a  new 
heart  to  his  impenitent  people  in  Babylon  :  a  heart 
to  repent  and  turn  to  him,  with  the  tender  feelings, 
of  godly  sorrow.  Ezek.  xxxvi,  26,  *'  A  new  heart 
also  will  I  give  you,  and  a  new  spirit  will  I  put 
within  you  ;  and  I  ^\'ill  take  away  the  stony  heart 
out  of  your  flesh,  and  I  will  give  you  a  heart  of 
flesh."  In  our  context  it  is  represented  as  a  resur- 
rection from  spiritual  death  :  ver.  4,  5,  "  But  God, 
who  is  rich  in  mercy,  for  his  great  love  wherewith 
he  loved  us,  even  when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ."  Now,  to  be 
thus  quickened,  or  to  have  such  a  new  heart  given, 
evidently  supposes  the  proper  creating  of  a  vital 
principle  of  religion — a  godly  disposition.  But  the 
most  common  phrases  used  to  express  this  change 
of  heart,  are  regeneration,  and  a  second  birth.  See 
John  iii,  3,  "  Jesus  answered  and  said  unto  him. 
Verily,  yeril}'^  I  say  unto  thee,  Except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God." 
And  ver,  6,  7,  *'  That  which  is  born  of  the  flesh  is 
flesh ;  and  and  that  which  is  born  of  the  Spirit  is 
spirit.  Marvel  not  that  I  said  unto  thee,  Ye  must 
be  born  again."  And  Tit.  iii.  5,  "  Not  by  works 
of  righteousness  which  we  have  done,  but  according 
to  his  mercy  he  saved  us,  by  the  washing  of  regen- 
eration, and  renewing  of  the  Holy  Ghost."  These 
last  phrases  evidently  allude  to  the  beginning  of  our 
existence,  by  ordinary  generation  and  natural  birth. 
They  evidently  imply  that  a  new  creature,  or  cre- 
ated thing,  is  brought  into  being  ;  and  that  the  mor- 
al image  of  God  is  thus  immediately  given  us  ;  as, 
in  the  first  generation  and  birth,  w^e  derived  the 
natural  likeness  of  our  eaithly  parents  immediately 
from  them.  Nor  is  it  possible  to  have  any  idea  of 
being  thus  spiritually  begotten  and  born,  without 
jsupposing  a  proper  work   of  creation.     God  is  a 


3er.  XVI.]  On  Regeneration,  285 

Spirit ;  and  how  shall  we  conceive  of  a  new  crea- 
ture's proceeding  from  Him,  otherwise  than  as  being 
created  ?  To  be  begotten  or  born  of  God,  and  to  be 
created  of  God,  are  phrases  which  necessarily  con- 
vey the  vety  same  idea,  if  any  at  all.  Accordingly, 
we  are  said  to  be  the  offspring  of  God,  because  we 
proceeded  from  him  in  our  original  creation. 

I  am  sensible  that  all  the  forementioned  phrases 
and  expressions,  are  supposed  by  some  to  be  used 
on  this  subject,  in  so  very  figurative  a  sense,  as  to 
have  scarce  any  proper  meaning.  They  are  figura- 
tive, it  is  true  :  that  is,  they  allude  to  natural  things, 
by  Avhich  the  spiritual  change  designed  is  meant  to 
•fee  illustrated..  But  if  they  are  figures  of  speech  per- 
tinently used,  there  must  be  some  analogy  between 
the  metaphorical  and  literal  sense  of  the  expressions; 
and  so  much  of  an  analogy,  certainly,  as  will  imply, 
that  a  new  creature  is  really  produced,  in  the  moral 
likeness  of  God ;  which  can  be  no  other  than  a  prop- 
er spiritual  creation, 

2.  What  is  said  of  the  wonderful  display  of  di- 
vine power  in  effecting  this  change,  necessarily  leads 
us  to  conclude  that  it  must  be  properly  a  supernat- 
ural work.  See  Eph.  i.  19,  20,  "  And  what  is 
the  exceeding  greatness  of  his  power  to  us-ward 
who  believe,  according  to  the  working  of  his  migh- 
ty power,  which  he  wrought  in  Christ,  when  he  rais- 
ed him  from  the  dead."  The  work  in  believers 
here  refered  to,  is  plainly  regeneration  ;  because  it 
is  directly  after  said,  "  And  you  hath  he  quickened, 
who  were  dead  in  trespasses  and  sins."  And  that  the 
apostle  would  have  us  conceive  of  this  as  being  a 
supernatural  work,  is  evident,  both  from  his  com- 
paring it  to  God's  raising  to  life  the  dead  body  of 
Christ ;  and  from  the  strong  expressions  thrown  to- 
gether to  set  forth  the  extraordinary  energy  of  God 
herein  conspicuous.  The  exceeding  greatriess  of  his 
power ;  and  the  working  of  his  mighty  power."  The 


286  On  Regeneration.  [Ser.  XVI. 

omnipotence  of  the  Deity  is  exercised,  indeed,  in 
bringing  to  pass  the  most  ordinary  events.  What- 
ever diversities  of  operations  there  are,  "  it  is  the 
same  God  that  worketh  all  in  all."  But  in  super- 
natural works,  the  divine  power,  whether  more  ex- 
erted or  not,  is  more  illustriously  manifested.  In 
the  language  of  scripture,  in  the  latter  kind  of  events, 
"  the  arm  of  the  Lord  is  made  bare." 

To  be  universally  understood,  it  may  here  be 
needful,  perhaps,  to  explain  the  difference  between 
a  natural  and  a  supernatural  work.  In  order  to 
this  it  must  be  observed,  that  there  are  certain  es- 
tablished laws  of  nature,  according  to  which  natural 
effects  are  brought  to  pass  :  and  there  are  certain 
powers  of  created  agents,  by  the  exertion  of  which 
these  effects  may  be  produced.  Attraction,  for  in- 
stance,  is  a  general  law  in  the  material  system. 
Hence  it  is  that  bodies  heavier  than  the  air,  natural- 
ly fall  in  it  to  the  earth.  It  was  God  that  establish- 
ed this  law  at  first,  and  it  is  he  that  keeps  it  still  in 
force  ;  so  that  a  stone  falls  not  to  the  ground  without 
his  agency.  But  we  are  not  at  all  surprized  at  it : 
the  stone  falls,  we  say,  of  itself,  or  by  its  own  weight. 
Heavy  bodies  may  also  be  thrown  upward  naturally, 
by  the  strength  or  art  of  man.  But  should  we  see 
rocks,  oi-  pieces  of  led  fly  up  into  the  air  without 
any  visible  cause,  it  would  be  thought  something 
supernatural  ;  and  would  be  marvellous  in  our 
eyes.  Thus,  when  Moses  and  Aaron  did  what 
the  magicians  could  not  do  with  their  enchant- 
ments, the  latter  were  constrained  to  say,  "  This  is 
the  finger  of  God."  So  the  dividing  the  Red 
Sea  by  the  rod  of  Moses,  and  the  river  Jordan  by  the 
mantle  of  Elijah  :  Elisha's  causing  iron  to  swim, 
Ezekiel's  raising  dry  bones  into  a  living  army,  and 
our  Saviour's  calling  Lazarus  out  of  his  grave,  af- 
ter he  had  been  dead  four  days- :  these,  and  things 
like  these,  which  are  not  according  to  the  laws  of 
nature,  and  not  to  be  effected  by  the  power  of  .crea- 


Ser.  XVI.]  On  Regeneration.  287 

tures,  are  called  supernatural  works  of  God.  And 
this  distinction  of  natural  and  supernatural,  is  as  ap- 
plicable to  effects  in  the  intellectual,  as  in  the  ma- 
terial world.  There  are  certain  tendencies  in  minds, 
to  be  actuated  by  certain  motives  set  before  them  ; 
and  when  a  man's  mind  is  influenced,  or  altered, 
by  arguments  and  inducements  suited  to  work  such 
an  effect,  on  one  of  such  a  disposition,  the  effect  is 
natural.  But  should  a  man.be  made  to  act  contrary 
to  every  previous  propensity  of  his  nature,  or  should 
a  principle  of  action  radically  new,  at  any  time  be 
given  him,  such  an  effect  must  be  altogether  super- 
natural. Such  an  eft'ect  must  be  as  immediately  from 
the  power  of  God,  as  the  reanimation  of  a  body 
which  had  been  ever  so  long  lifeless,  or  as  the  ori- 
ginal creation  of  all  things. 

Now  in  this  view  of  the  change  in  an  unregene- 
rate  sinner,  when  he  is  first  transformed  by  the  re- 
newing of  his  mind,  and  in  no  other,  can  I  see  a 
propriety  in  what  the  apostle  says,  of  the  exceeding 
greatne^  of  God's  power  to  us-ward  who  believe, 
according  to  the  working  of  his  mighty  power  in 
Christ  when  he  raised  him  from  the  dead.  On  this 
supposition,  and  this  alone,  both  these  effects,  though 
the  subjects  of  them  were  different,  must  be  alike  by 
the  immediate  operation  of  Omnipotence. 

3.  If  it  be  true  that  man  is  by  nature  totally  de- 
praved in  the  spirit  of  his  mind,  it  is  a  plain  case 
that  the  beginning  of  holiness  in  him,  can  be  no 
otherwise  than  by  a  new  creation.  When  spiritual 
life  is  once  begun  in  the  soul,  in  ho^vever  low  a  de- 
gree, it  may  be  preserved  and  increased  by  moral 
means  ;  as  well  as  any  plant  or  animal  can  be  kept 
alive,  and  made  to  grow  by  natural  means.  But  the 
first  production  of  the  radical  principle  of  this  life, 
can  no  more  be  the  effect  of  any  second  cause  ;  than 
the  first  root  or  seed  of  any  plant  or  tree,  could  have 
been  produced  by  rain,  sun-shine,  and  cultivation 


58^  On  JRegmeratiah.  [Ser.  XVL 

Those  who  hold  that  regeneration  is  effected  by 
the  moral  power  of  light  and  truth,  either  lea^e  true 
holiness  wholly  out  of  the  account  from  first  to  last ; 
or  suppose  mankind  not  totally  destitute  of  it  by 
nature  :  or  else  talk  In  a  manner  altogether  incon- 
sistent. 

Some  suppose  that  the  enmity  of  the  carnal  mind 
against  God  is  owing  only  to  misapprehensions  con- 
cerning him ;  and,  consequentlyj  that  carnal  men 
are  immediately  reconciled  to  him,  as  soon  as  they 
have  right  information  respecting  his  character  and 
ways*  But  this  supposes  that  their  hearts  were 
never  totally  depraved,  if  depraved  at  all.  It  sup- 
poses no  more  depravity  in  them  before  conversion 
than  after.  They  now  love  God  because  they  are 
convinced  that  he  is  holy,  just,  and  good ;  and  all 
that  ever  occasioned  their  disaffection  to  him,  was 
their  conceiving  him  to  be  of  an  opposite  chai'acter, 
and  such  a  being  as  no  one  ought  to  love* 

Others  imagine  that  the  only  thing  which  excites 
enmity  against  God  in  natural  men,  is  their  think- 
ing him  their  enemy,  or  one  that  is  angry  with 
them,  and  will  terribly  punish  them  :  accordingly, 
when  once  they  are  made  to  believe  he  loves 
them,  has  pardoned  them,  and  that  it  is  his  good 
pleasure  to  give  them  glory,  honor,  and  immor- 
tality in  his  heavenly  kingdom  ;  all  their  enmity 
is  slain,  and  they  are  full  of  gratitude  and  love  to 
him.  But  this  supposes,  either  that  their  hearts 
were  good  before,  or  that  they  are  not  so  still. 
If  they  thought  he  was  angry  with  them  with- 
out a  cause,  and  would  punish  them  unjustly,  or 
with  cruel  severity  ;  if  their  hearts  rose  against  him 
in  these  views  only,  and  if  these  wrong  apprehen- 
sions did  not  proceed  from  something  previously 
wrong  in  themselves,  there  was  no  moral  depravity 
in  the  case.  Their  hearts  might  always  have  been 
good.  But  if  a  belief  of  God's  just  anger,  and  a 
fear  of  his  righteous  vengeance,  excited  their  enmi- 


Scr.  XVL]  On  Regeneration.  289 

ty  against  him  ;  and  if  a  confident  persuasion  that 
he  hath  pardoned  them,  and  designs  their  eternal 
liappiness,  is  all  that  now  reconciles  them  to  him, 
they  may  remain  totally  depraved  still,  notwithstand- 
ing such  reconciliation.  • 

Others  speak  of  a  mysterious  spiritual  light,   let 
into  the  carnal  mind,   v.'hich  changes  the  heart  of  a 
sinner,  and  makes  him  holy.     But  an  apostle  hath 
said,  "  The   natural  man  rceeiveth  not  the  things 
of  the  Spirit  of  God, — neither  can  he  know  them, 
because  they  are  spiritually  discerned."     And  noth- 
ing can  be  more  irrational,  or  more  evidently  absurd, 
than  supposing  that  a  totally  depraved  sinner  should 
see  the  holy  nature  and  ways  of  God,    with   any 
cordial  complacency.     Seeing  divine  things  as  they 
are  spiritually  discerned,  supposes  a  .previous  con- 
formity to  them  in  the  spirit  of  one's  mind.    Indeed, 
the  perfections,  and  laws,  and  works  of  God,  may 
be  manifested  in  such  a  light  to  the  wickedest  man  in 
the  world,  as  to  force  the  feeling  approbation  of  his 
conscience :  but  this  is  a  very  different  thing  from 
that  delightful  perception  of  them  which  is  peculiar 
to  holy   beings.     This   constrained  approbation  of 
conscience,   can  never  mako  a  creature   good,   who 
had  no  goodness  before.     The  devils  thus  feel,  as 
well  as  believe,  that  God  is  holy  in  all  his  ways  and 
righteous  in  all  this  works  ;  but  this  can  only  make 
them  tremble  and  hate  :  it  "will  never,  to  all  eternity, 
excite  in  them  any  loveto  him,  or  transform  them 
at  all  into  his  moral  likeness. 

It  is  easy  to  conceive  that  whatever  propensities  of 
nature  one  previously  has,  may  be  brought  into  ex- 
ercise by  arguments  and  motives,  adapted  to  operate 
upon  such  propensities.  It  is  easy  to  conceive 
that  a  sinner's  selfish  fears  may  be  awakened  by  the 
terrors  of  the  law ;  and  that  his  selfish  hopes  and 
gratitude  may  be  highly  raised  by  the  grace  of  the 
gospel.  Self-love  may  be  wTOught  upon  by  the  pow- 
er of  light  and  truth,  or  of  delusion  and  falsehood, 

N  n 


290  On  Regeneration.  [Ser.  XVL 

in  a  thousand  different  forms  :  but  how  to  bring 
into  existence  a  propensity  of  nature,  or  principle  of 
action  radically  new,  and  essentially  different  from 
every  thing  in  the  native  mind  of  man,  is  the  great 
difficulty.  If  it  be  true,  as  an  opposer  of  the  pres- 
ent doctrine  has  once  admitted,  "  that  a  principle  of 
heavenly  virtue  is  dead,  and  the  root  of  it  perished, 
in  the  heart  of  fallen  men  ;"  it  is  a  plain  case,  I 
think,  that  it  can  never  be  brought  to  life,  otherwise 
than,  by  being,  in  a  proper  and  strict  sense,  created 
in  them  again. 

We  will  now  attend,  as  v/as  proposed, 

III.  To  objections  against  this  doctrine. 

1.  If  any  one  should  object,  that  a  work  truly 
supernatural,  is  a  real  miracle  •  but  to  call  regenera- 
tion a  miracle,  is  not  common,  nor  proper  : 

To  such  an  objector  my  reply  would  be  ;  that  by 
miracles  are  commonly  meant,  not  all  supernatural 
works,  but  such  only  as  are  designed  for  the  proof 
of  inspiration,  or  of  an  immediate  divine  mission. 
And  in  order  to  their  being  adapted  to  this  end,  it 
is  necessary  that  they  should  be  evident  to  the  senses 
of  men  :  whereas  regeneration  is  invisible  ;  being 
a  work  in  the  hidden  man  of  the  heart.  Hence, 
should  one  who  says  he  has  an  immediate  call  to  the 
gospel  ministry,  aliedge,  as  an  evidence  of  it,  that 
many  souls  have  been  converted  by  his  preaching, 
and  call  this  working  miracles  ;  it  ^vould  be  imper- 
tinent :  it  vv'ould  give  no  conviction,  except  to  very 
weak  enthusiasts  ;  since  the  real  regeneration  of 
his  supposed  converts,  is  a  thing  as  invisible,  as  un- 
certain, and  unknovvable,  as  his  inward  heavenly 
call  itself.  For  this  reason  it  is  improper  to  give 
the  name  of  a  miracle  to  regeneration:  not  because 
it  is  a  less  supernatural  work  than  raising  the  dead, 
or  tailing  any  thing-  that  was  not,  into  existence. 


Ser.  XVI.]  On  Regeneration.  5291 

But  there  are  objections  to  be  considered,  much 
more  serious  than  this. 

2.  I  have  seen  it  objected,  that  to  suppose  n 
change  effected  in  the  heart  of  man,  otherwise  than 
by  the  power  of  moral  means,  is  palpably  absurd  ; 
as  implying  an  evident  impossibility  in  the  nature 
of  things.  It  has  been  said,  by  a  divine  of  advanced 
age,  and  good  sense  ;  "  The  moral  change  of  the 
miixl  in  regeneration,  is  of  an  essentially  different 
kind  from  the  mechanical  change  of  the  bod}', 
when  that  is  raised  from  the  dead ;  and  must  be 
effected  by  the  exertion  of  a  different  kind  of  poA^er. 
Each  effect  requires  a  power  suited  to  its  nature  : 
and  the  power  proper  for  one  can  never  produce  the 
other.  To  argue  from  one  to  the  other  of  these 
effects,  as  the  apostle  has  been  misunderstood  to  do, 
in  Eph.  i.  20,  is  therefore  idle  and  impertinent. — 
The  Spirit  of  God  is  possessed  of  these  tv.o  kinds 
of  poAver,  and  exerts  the  one  or  the  other,  accord- 
ingly as  he  wills  to  produce  a  change  of  the  moral 
or  physical  kind,  in  moral  beings  or  inanimate 
matter." 

But  to  this  philosophical  objection,  hov.  ever  plau- 
sible and  unanswerable  it  may  appear,  I  think  the 
reply  of  our  Saviour  to  the  diffici^ty  started  by  .the 
Sadducees,  respecting  the  resurrection  and  a  future 
state,  is  neither  idle  nor  impertinent:  "  Ye  do  err, 
not  knowing  the  scriptures,  nor  the  power  of  Gw/. " 
The  Almighty  is  not  limited,  as  men  are,  to  these 
two  modes  of  operation,  by  moral  and  mechanical 
means.  The  Spirit  of  God  is  possessed  of  a  pow- 
er of  working  in  a  manner  different  from  either 
of  these  ;  that  is,  supernatu rally.  The  means  by 
which  effects  are  brought  to  pass  in  a  natural  wa\ , 
must  indeed  be  different  ;  according  to  the  nature 
of  those  effects,  and  of  the  subjects  on  which  the; 
operations  are  performed  :  but  -when  once  we  admit 
the  idea  of  a  work  properly  supernatural — an  effect 


292  On  Regeneration.  [Ser.  XVI. 

produced  not  by  the  power  of  any  means  at  all,  wc 
instantly  lose  sight  of  all  distinctions  in  the  kind  of 
power,  or  manner  of  working-,  adapted  to  things  of 
different  natures.  When  God,  by  his  omnipotent 
word  alone,  called  all  nature  into  being  at  first," 
are  we  to  suppose  that  he  exerted  different  powers, 
according  to  the  natures  of  the  things  designed  to  be 
created  ;  and  that  the  power  proper  to  create  inani- 
mate matter,  could  never  create  a  thinking  mind ! 
Are  we  to  conceive  that  angels  and  the  souls  of  men 
■were  persuaded  into  being,  by  arguments  and  mo- 
tives ;  and  that  the  material  W'orld  was  forced  out  of 
nothing,  by  the  power  of  attraction  !  So,  in  regard 
to  quickening  the  dead,  ai'e  w-e  to  imagine  that  God 
can  give  new  Hfe  to  a  soul  dead  in  sin,  only  by  mor- 
al suasion  ;  and  that,  if  he  will  reanimate  bodies 
which  have  slept  thousands  of  years  in  the  dust  of 
the  earth,  he  has  no  other  w  a}^  to  do  it  than  by  a 
physical  operation  !  The  body  of  Clii'ist  was  raised 
to  life,  I.  should  suppose,  not  by  any  mechanical 
power,  but  supernaturally.  In  this  manner  God  al- 
ways works,  when  he  cjuickeneth  the  dead,  and  calleth 
things  that  are  not  as  though  the)'-  were.  And  what 
absurdity  can  there  be  in  supposing  Him  able  to 
give  a  new  principle  of  action,  as  well  as  to  give  ex- 
istence to  any  thij^g  else,  in  this  immediate  manner  ? 
Some  sound  and  sensible  divines,  it  must  be 
granted,  in  order  to  guard  against  the  notion  of 
regeneration's  being  effected  by  moral  suasion,  have 
called  it  a  physical  work,  and  a  physical  change; 
but  very  needlessl}  ,  I  apprehend,  and  w  ith  very  evi- 
dent impropriety.  The  change  is  moral :  the  work 
producing  it,  is  neither  moral  nor  physical  ;  but 
supernatural. 

o.  The  next  objection  to  which  we  will  attend,  is 
grounded  v.w  scripture.  It  may  JDC  said.  Admitting 
that  God  is  able  to  change  the  hearts  of  men  by 
his  own  power  alone  ;  yet  we  are  plainly  taught 
that  the  fact  is  otherwise  ;  and  that  regeneration  is 


Scr.  XVI.]  On  Regeneration.  293 

actually  by  the  ponder  of  means.  The  apostle  Paul 
says  to  the  Corinthians,  ''  In  Christ  Jesus  I  have 
begotten  you  through  the  gospel.''''  The  apostle 
James,  having  said,  "  Every  good  gift  is  from 
above,  and  cometli  down  from  the  Father  of  lights," 
adds,  "  Of  his  OAvn  will  begat  he  us  imth  the  word 
of  truth.''''  And  the  apostle  Peter  tells  christians  of 
their  "  Being  born  again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the   word  of  God.'*'' 

To  this  objection,  the  common  answer  is,  that 
these  texts  may  be  understood  as  refering  to  the 
whole  change  from  sin  to  holiness ;  including  that 
part  of  it  in  which  the  soul  is  active,  as  well  as 
that  wherein  it  is  passive  :  and  it  is  admitted  on  all 
hands,  that  active  conversion  is  by  the  moral  power 
of  truth. 

But,  if  any  should  not  be  satisfied  with  this,  an- 
other answer  may  be  given,  \;hich  appears  to  me 
quite  sufficient  and  unexceptionable.  We  maj^  un- 
derstand the  apostles  in  these  passages  to  mean  orily, 
that  regeneration  is  by  the  Avord,  as  other  supernat- 
ural works  are  represented  to  have  been  wrought  by 
men  and  means.  That  God  is  wont  to  change  the 
hearts  of  men,  under  the  dispensation  of  the  word 
of  truth,  we  readily  grant :  but  that  a  new  heart  is 
given  them  by  the  power  of  the  word,  these  texts, 
we  apprehend,  do  not  determine.  Ezekiel  was  di- 
rected to  prophesy  over  a  valley  of  dry  bones,  and 
to  say  unto  them,  "  O  ye  dry  bones,  hear  the  word 
of  the  Lord."  And  as  he  prophsied,  "  there  was 
a  noise,  and  a  shaking,  and  the  bones  came  together, 
bone  to  his  bone  :  and,  lo,  the  sinews  and  the  flesh 
came  up  upon  them,  and  the  skin  covered  them 
above."  Again,  he  was  commanded  to  prophesy 
unto  the  wind,  and  to  say,  "  Come  from  the 
four  winds,  O  breath,  and  breathe  upon  these  slain 
that  they  may  live."  And  while  he  was  prophesy- 
ing, "  the  breath  came  into  them,  and  they  lived  and 
stood  up  upon  their  feet,  an  exceeding  great  army." 


294  On  Regeneration.  [Ser.  XVI. 

But  Avill  any  one  undertake  to  explain  philosophically, 
how  all  this  was  effected  by  the  sound  of  the  proph- 
et's voice,  or  by  the  force  of  what  he  said  ;  how- 
ever divinely  impressed  upon  these  bones,  and  upon 
the  wind  ?  No  one  will  imagine  but  that  such  an 
event  as  was  represented  in  this  vision,  must  have 
been  as  perfectly  supernatural,  as  if  there  had  been 
no  prophesying,  nor  any  prophet  in  the  case.  And 
no  more  need  we  suppose  that  it  is  in  the  power 
of  preaching,  to  give  spiritual  life  to  souls  dead  in 
sin,  because  we  read  of  men's  being  begotten 
through  the  gospel,  and  born  again  by  the  word. 
Most  of  the  supernatural  works  recorded  in  the 
scriptures  both  of  the  Old  and  New- Testament, 
are  represented  to  have  been  wrought  in  consequence 
of  certain  words  and  actions  of  men  :  and  if  any 
insist  upon  the  very  particles  of  speech,  instances  are 
not  ^v  anting  in  which  the  most  undisputed  miracles 
are  expressly  said  to  be  done  by  men,  and  through 
the  instrumentality  of  means.  See  Acts  v.  12, 
*'  By  the  hands  of  the  apostles  were  many  signs  and 
wonders  wrought  among  the  i^eople."  Acts  viii.  18, 
*'  Through  the  laying  on  of  the  apostle's  hands,  the 
Holy  Ghost  was  given."  And  Acts  xix.  11,  "God 
wrought  special  miracles  by  the  hand  of  Paul."  In 
such  a  sense  as  this,  it  is  not  denied  that  sinners  are 
regenerated  by  the  means  of  grace,  and  through  the 
ministry  of  the  word.  In  this  sense  Paul  might 
truly  say,  he  had  begotten  the  believing  Corinthians 
througb  the  gospel ;  though  the  operation  of  God  in 
giving  them  a  right  spirit,  were  ever  so  properly  su- 
pernatural. This,  I  think,  is  a  fair  and  full  answer 
to  the  objection  grounded  on  any  such  texts  as  the 
foregoing  :  and  it  may  prepare  the  way  for  answering 
the  next  objection  to  be  noticed. 

4.  It  is  objected,  that  if  supernatural  grace  be  ne- 
cessary, before  sinners  can  be  brought  to  love  God, 
and  obey  the  gospel,  to  preach  to  them,  or  use  any 


Ser.  XVI.]  On  Regeneration,  295 

mieans  with  them  for  their  salvation,  must  be  utter- 
ly in  vain,  and  can  answer  no  valuable  end.  I  have 
seen  this  objection  insisted  upon  in  the  following 
strong  terms.  "  The  necessary  consequence  of 
this  doctrine  is,  that  it  is  to  no  more  pui-pose  to 
urge  gospel  truths  and  motives  on  unconverted  men, 
to  persuade  them  to  be  reconciled  to  God,  than  it 
is  to  reason  with  a  madman  with  a  view  to  cure  him 
of  his  distraction  ;  and  that  the  gospel  ministry,  as 
it  respects  the  unconverted,  is  the  vainest,  foolishest, 
and  absurdest  thing  in  the  whole  world." 

But  to  tliis,  though  strongly  urged,  the  answer  is 
easy.     For, 

( 1. )  The  means  appointed  to  be  used  with  sinners, 
have  a  proper  tendency  to  do  some  things  which  are 
necessary  in  order  to  their  salvation  ;  though  they 
cannot  refiew  them  in  the  spirit  of  their  minds,  nor 
reconcile  them  to  God  before  they  are  renewed. 
Sinners  must  have  some  knowledge  and  convictions 
of  certain  truths,  or  they  cannot  be  saved  in  the 
gospel  way  :  and  the  word  of  truth,  if  rightly  divid- 
ed, is  well  adapted  to  give  them  this  knowledge, 
and  these  convictions.  "  By  the  law  is  the  knowl- 
edge of  sin:"  by  the  gospel  is  the  knowledge  of 
salvation  for  sinners.  The  law  is  necessary  to  kill 
the  self-righteous  hopes  of  natural  men ;  the  gospel, 
to  keep  them  from  sinking  in  utter  despair.  Both 
are  very  useful  for  discovering  to  sinners  their  utter 
inexcusableness,  and  at  the  same  time  their  total 
helplessness  in  themselves ;  and  thus  to  make  them 
sensible  of  their  perishing  need  of  a  Saviour,  and 
of  a  Sanctifier.  In  this  view  it  is  of  importance 
that  the  wrath  of  God  against  all  ungodliness  and 
unrighteousness  of  men,  should  be  revealed  from 
heaven,  and  be  cleai'ly  set  before  their  eyes  ;  as  this 
will  have  a  tendency  to  put  some  check  upon  them 
in  their  careless,  sinful  courses,  and  to  awaken  their 
attention  to  the  things  which  belong  to  their  peace. 


Sd6  Oh  J^egenercitioru  [Ser.  XVI 

In  this  view  it  is  of  importance  that  duty  should  be 
urged  upon  them,  in  all  its  various  branches,  exter- 
nal and  internal :  that  the  commandment,  in  all  its 
breadth  and  length,  should  be  clearly  illustrated  to 
them  as  holy,  just,  and  good.  In  this  view  it  is  of 
importance  that  the  gospel  of  peace  should  be  truly 
explained  ;  that  the  reasonableness  of  its  terms,  and 
the  riches  of  its  grace,  should  be  fully  evinced,  and 
that  sinners  should  be  earnestly  exhorted  and  en- 
treated, in  this  way,  to  be  reconciled  to  God.  The 
natural  tendency  of  all  this,  under  only  the  im- 
pressive influence  of  the  Holy  Spirit,  is  to  bring  the 
unconverted  to  a  conviction  of  their  sin  and  danger ; 
of  their  duty  and  impotency ;  and  so  to  prepare 
them  for  the  grace  of  God  which  bringeth  salvation. 
By  these  means  the  sinner's  refuges  of  lies  and  hid- 
ing places  of  falsehood  ai'e  swept  a^»^  ay.  By  these 
means  the  vain  imaginations  of  the  unregenerate, 
respecting  their  own  goodness  or  their  ability  to  be- 
come good,  are  cast  down ;  which  is  one  thing 
needful  in  order  to  their  building  upon  the  sure 
foundation  laid  in  Zion.  By  means  of  the  moral 
power  of  gospel  truth,  sinners  are  also  actually  re- 
conciled to  God,  through  repentance  and  faith  in 
Christ,  when  their  recovery  to  a  right  spirit,  by  the 
renewing  of  the  Holy  Ghost,  is  once  begun. 

Now,  since  the  awakening,  the  conviction,  and 
the  actual  conversion  of  men,  is  thus  effected  by  the 
proper  influence  of  light  and  truth  ;  we  can  see  good 
reason  w^hy  the  forementioned  means  were  appoint- 
ed, and  ought  to  be  used.     But, 

(2.)  If  %ve  could  see  no  tendency  in  the  instituted 
means  of  grace,  to  do  any  thing  relative  to  the  sal- 
vation of  the  unconverted  ;  yet  God  who  is  wonder- 
ful in  counsel  and  incomprehensible  in  working, 
might  well  be  supposed  to  have  sufficient  reasons  for 
their  institution  and  use.  He  had  reasons,  undoubt- 
edly, for  employing  men  and   prescribing  means. 


$er.  XVI.  3  On  Regeneration.  29;  a 

when  he  would  work  those  wonders  of  old  whicli  all 
christians  allow  to  have  been  entirely  supernatural. 
If  changing   the   dispositions  of  men  were  all  that 
was  necessary  for  their  salvation,  still,  consistently 
Math  the  doctrine  now  rtiaintained,  we  could  under- 
stand  why   God   would  ha^e   the  law  and  gospel 
preached  to  them,  as  well  as  we  can  why  he  order- 
ed that  the  priests,  bearing  the  ark,  and  blowing  with 
trumpets,  should  go  round  the  city  of  Jericho  seven 
days,  when  he  would  break  down  the  walls  of  that 
strong  fortification.     And  as  well  as  we  can  why  the 
Syrian  nobleman  was  directed  to  wash  seven  times 
in  the  river  Jordan,  for  the  miraculous  cure  of  his 
leprosy.     Naaman   objected,   indeed,   and    thought 
this  prescription  of  the  p-ophet,  no  doubt,  one  of  the 
foolishest,  vainest,  and  absurdest  things  in  the  world. 
lie  said,  "  Are  Abanaand  Paiphar,  rivers  of  Damas- 
cus, better  than  ail  the  v/aters  of  Israel  ?  may  I  not 
v/ash  in  them  and  be  clean  ?  So  he  turned  and  w  ent 
away  in  a  rage."     Nevertheless,  upon  being  better 
advised,  he  tried  the  experiment,  and  found  a  cure. 
The  propriety  of  our  using   means  divinely  or- 
dained, depends  not  upon  their  having  in  them  any 
power   or    virtue  adequate   to   the   end    proposed. 
Whether  the  expected  effect  be  natural,  or  super- 
natural, alters  nothing  ;   in  either  case,  a  divine  ef- 
ficiency is  required  ;  and  our  encouragement,  is  the 
intimation  of  His  good  pleasure  who  worketh  all 
things  after  the  counsel  of  his  own  will.     If  v,e  have 
a  commission  and  charge  from  Him,  to  urge  gospel 
truths  and  duties  on  unconverted  men,  as  the  means 
of  their  salvation,   although  we  consider  them,  in  re- 
gard to  spiritual  life,  as  fitly  represented  by  a  valley 
of  cliT  bones,  it  is  not  irrational   for  us  to  do  as  we 
are  commanded  ;  to  tell  them  what  must  be  believed 
and  done  by  them,  and  to  call  upon  them  to  hear  the 
word   of  the  Lord  :   because   He  who  quickeneth 
the  dead,  can  give  them  a  hearing  ear,  and  an   under- 
standing heart ;  and  because  we  have  more  reason 

O  o 


^9Q  On  Regeneraiwn.  [Ser.  XVl, 

to  hope  that  he  will  do  this,  when  these  means  arc 
used  with  them,  than  when  they  are  neglected. 

5.  There  is  one  more  objection,  which,  though 
it  often  occurs,  and  has  often  been  answered,  ought 
not  perhaps  to  be  wholly  passed  over  in  this  place. 
It  may  be  objected  that  God's  treatment  of  the  un- 
regenerate  in  his  word,  is  not  consistent  with  the 
doctrine  of  their  being  incapable  of  good  works, 
until,  by  his  supernatural  power  and  sovereign 
grace,  they  are  created  anew.  He  not  only  calls  up- 
on them  to  awake  out  of  sleep,  and  arise  from  the 
dead,  as  our  Saviour  called  to  Lazarus  to  come  forth 
out  of  his  grave  ;  but  he  seriously  exhorts,  and 
authoritatively  commands  all  men  to  repent  and  be- 
lieve ;  yea,  to  be  perfect  ;  and  threatens  to  punish 
them  eternally  for  every  failure  of  obedience  to  the 
law  of  sinless  perfection,  as  m  ell  as  for  non-compli- 
ance with  the  terms  of  the  gospel.  But  how  can 
such  exhortations,  commands,  and  threatenings,  be 
reasonable  or  just,  provided  the  unregenerate  are 
under  a  real  inability  to  do  any  good  works  ? 

This  some  have  attempted  to  answer  one  way  and 
some  another  ;  and  some  have  frankly  confest  that 
there  is  a  mystery  in  it  which  they  know  not  how  to 
solve.  The  most  common  ansv/er  has  formerly 
been,  that  we  were  disabled  for  holy  obedience  by 
the  fail,  which  was  our  own  fault  ;  and  that  God  has 
not  lost  his  right  to  command,  because  naan  hath 
thus  lost  his  ability  to  obey.  A  late  writer  of  no 
inconsiderable  genius  or  learning,  whose  books  aie 
circulating  among  us,  seems  still  rather  inclined  to 
adopt  this  old  solution  ;  tiiough  lie  is  not  altogether 
satisfied  Avith  it,  excepting  as  applied  to  the  first 
man,  ^vho  was  created  perfect  originally  unto  all 
good  works,  and  lost  this  power  by  his  own  person- 
al fault.  He  says,  "  It  is  because  man  has  disabled 
himself  from  doing  his  duty,  that  we  argue  the  in- 
excusableness,  and  sinfulness  of  his  moral  inability,'-' 


Ser.  XVI.]  On  Regeneration.  299 

And  he  quotes  a  v/orthy  ancient  divine  as  saying  ; 
"  If  any  way  could  have  been  supposed,  how  Adam 
could  have  been  lx>reft  of  that  holiness  he  was  crea- 
ted in,  without  a  precedaneous  act  of  sinning  as  the 
cause,  then  indeed  we  might  have  said  that  privation 
of  holiness  should  not  have  been  reckoned  sin  either 
to  himself  or  his  posterity  in  that  case."  That  is,  if 
Adam  had  not  sinned  before  he  was  unholy,  his  being 
unholy  would  have  been  no  sin  !  But,  after  this  quota- 
tion, our  modern  author  adds  ;  "  That  Adam  should 
be  subject  to  an  habitual  inability  with  respect  to  his 
duty,  and  yet  be  held  bound  to  the  performance  of  it, 
is  not  so  hard  to  conceive.  But  that  this  inability 
and  corruption  should  be  propagated  to  his  posterity, 
and  have  the  same  eifects  and  consequences  in  them, 
is  a  point  of  vast  difficulty  ;  and  is  perhaps  the  Gor- 
dian-knot  in  revealed  religion.  And  yet  the  experi- 
ence of  the  world  in  all  ages  has  extorted  a  general 
ackno^vledgment  of  the  depravity  of  human  nature  : 
and  the  scriptures  plainly  assert  and  constantly  sup- 
pose it.  They  represent  man  in  his  natural  state  as 
destitute  of  both  a  will  and  power  for  such  acts  as 
are  spiritually  good  :  that  he  is  unable  to  will  and 
do  duties  in  a  holy  manner,  until  by  supernatural 
and  special  grace  he  is  enabled  and  persuaded 
thereto  ;  and  yet  charge  him  with  sin  and  guilt  for 
every  deviation  from  that  perfection  which  the 
divine  law  requires.  Upon  the  testimony  of  God  in 
his  word,  my  faith  rests  satisfied,  without  pretending 
to  see  through  those  difficulties,  which  the  sacred 
writers  have  not,  that  I  remember,  once  attempted 
to  solve." 

Such  modesty  undoubtedly  becomes  us,  in  regaix] 
to  those  mysteries  of  revealed  religion  which  we  can- 
not comprehend.  We  had  much  better  suspect  the 
inadequateness  of  our  shallow  reason,  than  disbelieve 
plain  revelation,  because  we  cannot  see  its  consisteu- 
cy.  Were  all  hearers  of  the  gospel  as  modest  as 
this,  they  would  not  censure  and  ridicule  preachers, 


300  On  Regeneration.  [Ser.  XVI. 

as  ttey  frequently  do,  for  exhorting  the  iinregenerate 
to  duties,  which  they  have  just  before  told  them  are 
not  in  their  power  :  since  in  both  the  one  and  the 
other  they  have  the  warrant  of  the  express  word  of 
God,  and  do  no  more  than  our  Saviour  and  his  apos- 
tles plainly  did. 

It  is,  however,  a  great  unhappiness,  not  to  be  able 
to  instruct  them  that  oppose  themselves  to  the  Bible 
itself,  as  well  as  to  the  preachers  of  it,  on  so  im-r 
portant  a  point  as  this.  It  is  a  great  unhappiness, 
when  we  would  convince  men  of  sin  because  they 
believe  not,  or  because  they  do  not  repent,  to  be 
obliged  to  tell  them,  that  though  our  faith  rests  satis- 
fied they  are  to  blame  for  not  repenting  and  not  believ- 
ing,  yet  we  cannot  see  why  or  wherefore.  It  would 
certainly  be  much  better,  in  these  practical  matters, 
and  matters  respecting  which,  self-condemnation  is 
so  essentially  necessary  in  order  to  the  salvation  of 
sinners,  if  we  could,  by  miuiifestation  of  the  truth, 
commend  the  plain  law  and  gospel  to  every  man's 
consciejice.  And  why  we  cannot,  I  must  confess  my- 
self umible  to  conceive.  My  faith  rests  satisfied, 
that  this  Gordian-knot  in  revealed  religion  is  fairly 
untied,  by  the  simple  distinction  of  natural  and  mor- 
al inability.  By  pointing  out  the  plain  difference 
between  being  unable  to  do  good  works,  through  the 
want  of  rational  or  animal  powers  ;  and  merely 
through  the  want  of  a  willing  mind,  or  of  an  honest 
and  good  heart.  And  l^y  making  it  evident  that  the 
latter,  is  the  only  inability,  in  even  the  unregenerate, 
to  do  the  whole  duty  ^vhich  God  requires  of  man. 

But  the  learned  author  last  quoted  thinks,  "  this 
does  not  touch  the  core  of  the  matter."  And  he 
tells  us  of  ^'^r^^ kinds  of  inability  in  man  with  respect 
to  supposed  actions  :  natural ;  consisting  in  the 
want  of  rational  pov,'ers  or  bodily  strength  :  morale 
consisting  in  a  present  unwillingness,  M'hen  one  is 
neither  destitute  of  natural  capacity,  nor  of  an  ha- 
bitual  inclination ;  and  may   be  made    v/illing  by 


Ser.  XVI.]  On  Regeneration,  301 

moral  suasion.  The  other  is  called,  Etbieo-physical ; 
consisting  in  such  a  permanent  total  want  of  a  dis- 
position, that  one  cannot  be  made  -willing  without 
having  a  new  principle  of  action  created  in  him. 
The  first,  all  are  agreed  is  a  full  excuse  for  not  doing : 
the  second,  this  author  agrees,  is  no  excuse  ;  but 
T^'hy  the  last,  (which  is  the  inability  of  the  um-egen- 
erate,  respecting  spiritual  duties,)  does  not  render 
men  excusable,  he  cannot  see.  But  why  it  should  be 
any  better  an  excuse  to  be  totally  wicked,  than  only 
partially  so,  I  am  as  unable  to  conceive.  The  man 
who  has  only  a  present  un^^illingness,  which  moral 
suasion  might  remove,  can  no  more  be  willing  to  do 
a  good  action  until  a  proper  motive  is  set  before  him, 
than  an  unregenerate  sinner  can  before  a  ne\v  heart 
is  eiven  him.  And  why,  between  that  unwilling^ 
ncss  to  do  well  which  arises  only  from  not  seeing 
any  good  reason,  in  a  particular  case  ;  and  that  -which 
is  owing  to  the  total  ^vant  of  every  good  principle, 
there  should  be  thought  such  a  mighty  dift'erence  in 
favor  of  the  latter  sinner,  appears  to  me  not  less  dif- 
ficult to  solve  or  unravel,  than  any  Gordian-knot  in 
revealed  religion. 

Were  men  destitute  of  understanding  to  know 
what  is  right ;  or  destitute  of  power  to  choose,  ac- 
cording to  their  own  disposition  ;  or  destitute  of 
members  to  act,  according  to  their  own  choice  ;  they 
v/ould  so  far  not  be  proper  subjects  of  commands, 
and  no  blame  could  lie  upon  them  for  not  obeying. 
But  no  such  powers  of  moral  agency,  are  the  things 
wanting  in  natural  men.  They  have  hands  and 
heads  suflicientl}^  good ;  and  a  sufficient  power  to 
Will,  whatever  is  agreeable  to  them.  All  they  want 
is  a  good  heart.  Their  inability  is  therefore  their 
sin,  and  not  their  excuse.  If  any  one  doth  not  do 
well,  when  all  that  hinders  him  is  not  being  -^^ell  dis- 
posed, sin  lieth  at  his  ov/n  door.  The  want  of  a 
good  disposition  is  in  itself  sinful.  It  is  the  essence, 
the  root,   the  fountain  of  all  sin.     While  a  man's 


302  On  Regeneration.  [Ser.  XVL, 

disposition  is  perfectly  good,  however  ignorant  he 
may  be,  or  whatever  mistakes  he  may  commit,  it  is 
impossible  he  should  be  blameworthy.  Whenever 
a  man's  disposition  is  not  good,  however  invincibly 
indisposed  he  may  be  to  alter  it,  it  is  impossible  he 
should  not  be  to  blame.  Nor  is  a  man  the  less 
sinful,  the  more  depraved  his  heart  is  ;  and  the  more 
impracticable  it  is,  for  that  reason,  to  persuade  him 
to  any  thing  that  is  good.  On  the  contrary,  every 
degree  of  this  depravity  is  sin  ;  and  being  thus  total- 
ly depraved — destitute  of  every  principle  of  good- 
ness, is  to  be  perfectly  wicked. 

These  are  plain,  self-evident  propositions.  Prop- 
ositions acknowledged  by  all  mankind,  except  when 
in  the  dust  of  this  dispute  ;  or  except  when  they  are 
engaged  to  get  away  from  the  light,  which  would 
condemn  them.  Then  they  will  suppose  that  sm, 
is  not  at  all  sinful  ;  and  that  the  more  a  man  has  of 
it,  the  less  he  is  to  blame.  Then  they  will  assert 
that  moral  depraivity,  in  a  depraved  creature^  is  no 
moral  evil.  Then  they  can  find  no  blameable  sin,  in 
any  man  but  Adam  ;  nor  in  him,  any  longer  than 
he  was  perfect  in  holiness.  Then  they  will  distin- 
guish, with  such  refinement  of  metaphysical  subtilty, 
as  to  make  out,  that  though  a  man  may  be  inexcusa- 
ble for  a  little  accidental  unwillingness  to  do  good, 
when  he  might  easily  be  persuaded  to  do  it  ;  yet 
when  one  has  once  such  a  very  depraved  heart,  that 
no  arguments — no  motives — no  entreaties,  can  per- 
suade him  to  a  single  good  action,  he  ceases  to  have 
any  wickedness,  and  has  a  sufficient  excuse  for  the 
neglect  of  all  duty.  Such  is  the  turning  of  things 
upside  down,  among  fallen  men.  "  Having  the 
imderstanding  darkened,  being  alienated  from  the  life 
of  God  through  the  ignorance  that  is  in  them  because 
of  the  blindness  of  their  heart  ;"  is  a  description  of 
mankind,  applicable  more  extensively  than  to  the 
heathen  Gentiles. 


Ser.  XVI.]  On  Regeneration.  303 

A  brief  application  will  end  the  present  discourse, 
both  because  it  has  been  very  long,  and  because  the 
useful  inferences  naturaly  ai-ising  from  this  subject, 
are  much  the  same  as  from  many  others. 

1 .  Let  tliose  who  have  been  brought  out  of  mar- 
vellous darkness,  into  the  glorious  light  of  the  law 
and  gospel  ;  and  recovered  from  their  native  deprav- 
ity, to  rigiitcousness  and  true  holiness,  be  hence  led 
to  consider  the  wonderful  things  which  God  hath 
done  for  tliem,  and  to  adore  the  riches  of  his  sove- 
reign grace.  You  have  certainly  nothing  of  your 
own  works,  nor  superior  wisdom,  to  boast  of,  as  what 
made  you  to  differ,  from  those  who  are  yet  in  the 
dai'k  regions  of  spiritual  death.  It  must  be  wholly 
.ascribed  to  God,  who  is  rich  in  mercy  ;  to  his  great 
love  wherewith  he  loved  you,  when  dead  in  sin ; 
and  to  the  exceeding  greatness  of  his  power,  accord- 
ing to  the  working  of  his  mighty  power  in  Christ, 
when  he  raised  him  from  the  dead.  In  such  a  Avorld 
as  this — so  full  of  erroneous  reasonings  and  strong 
delusions  ;  and  with  such  minds  as  all  have  by  nature 
— so  exceedingly  liable  to  be  blinded  by  the  deceitful- 
ness  of  sin,  it  must  be  a  great  thing  for  any  one  to 
be  made  to  knov/  the  plague  of  his  own  heart,  in  the 
light  of  legal,  genuine  conviction :  but  a  greater  thing 
still,  to  have  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ,  caused  to  shine 
in  one's  heart,  by  the  renewing  of  the  Holy  Ghost. 
Remember  the  grateful  acknowledgment  of  the 
Saviour  of  such  miserable  sinners  ;  Matt.  xi.  25,  26, 
*'  I  thank  thee,  O  Father,  Lord  of  heaven  and  of  earth, 
because  thou  hast  hid  these  things  from  the  wise  and 
prudent,  and  hast  revealed  them  unto  babes.  Even 
.so,  Father ;  for  so  it  seemed  good  in  thy  sight." 

2.  Let  those  who  entertain  a  hope  of  having  been 
converted,  be  hence  cautioned  not  hastily  to  conclude, 
Avith  confident  assurance,  that  they  ha\e  really  been 


504  On  Regeneration.  [Ser.  XVI, 

born  again.  Great  changes  may  be  made  in  the 
minds  of  persons,  and  possibly  lasting  changes  in 
their  lives  ;  while  yet,  at  heart,  they  are  not  new 
creatures.  To  know  that  a  principle  radically  new, 
essentially  distinct  from  self-love  has  been  created  in 
the  soul — a  principle  of  disinterested,  universal  good- 
ness, is  a  difficult  thing,  and  must  ordinarily  require 
close  attention  for  a  considerable  time. 

3.  Let  none  entertain  this  hope  at  all,  if  they  still 
live  in  any  way  of  known  transgression,  or  in  the 
careless  neglect  of  any  religious  or  social  duty. 
"  Many  walk,"  says  the  apostle  to  the  Philippians, 
"  of  whom  I  have  told  you  before,  and  now  tell  3^ou 
even  weeping,  that  they  are  the  enemies  of  the  cross 
of  Christ :  Whose  end  is  destruction,  whose  god  is 
their  belly,  and  whose  glory  is  in  their  shame,  who 
mind  earthly  things."  All  who  are  in  Christ,  have 
been  created  unto  good  works,  which  God  hath 
eternally  ordained  that  they  should  walk  in  them. 
Let  those  then,  who  hope  they  have  believed  in  God 
and  Christ,  remember  that  they  must  be  careful  to 
maintain  good  works ;  and,  by  patient  continuance 
in  \\€\  doing,  must  seek  for  glory,  and  honor,  and 
immortality,  as  ever  they  would  expect  to  obtain 
eternal  life. 


SERMON  XVII. 


ON"   REPENTAXCE,   C0\"V£RSI0N,   AND  PARDON. 


ACTS  III.  19. 


Hefient  ye^  therefore.,  and  be  converted.,  that  your  sins  may  be 
blotted  out.,  when  the  times  of  refreshing  shall  come  from  the 
Jiresnice  of  the  Lord. 


Wi 


E  have  in  these  words,  the  sum  and 
substance  of  all  the  dlvhie  calls  and  counsels  given 
to  sinners,  in  the  Old  Testament  and  the  Nev/  ;  and 
one  of  the  principal  motives  to  a  compliance  with 
such  merciful  counsels  and  calls.  They  are  the 
words  of  the  apostle  Peter  to  those  Jews  who  had 
been  concerned  in  the  crucifixion  of  our  Saviour. 
The  occasion  of  this  exhortation  to  them,  of  which 
my  text  is  a  pait,  was  the  astonishment  excited  by 
the  miraculous  cure  of  one  who  had  been  a  cripple 
from  his  birth.  See  the  preceding  context  from 
verse  first. 

"  Now  Peter  and  John  went  up  together  into  the 
temple  at  the  hour  of  prayer,  being  the  ninth  hour. 
And  a  certain  man,  lame  from  his  mother's  womb, 
was  carried,  whom  they  laid  daily  at  the  gate  of  the 
tenlple  which  is  called  Beautiful,  to  ask  alms  of 
tlicm  that  entered  into  the  temple,  who  seeing  Peter 
and  John  about  to  go  into  the  temple,  asked  an  alms. 

pp 


306  Repentance^  Cou'Dersion,     [Ser.  XVII. 

And  Peter,  fastening  his  eyes  upon  him,  with  John, 
said,  Look  on  us.  And  he  gave  heed  unto  them, 
expecting  to  receive  something  of  them.  Then  Pe- 
ter said,  Silver  and  gold  have  I  none  ;  but  such  as  I 
have  Gfive  I  unto  thee  :  In  the  name  of  Jesus  Christ 
of  Nazareth,  rise  up  and  walk.  And  he  took  him 
by  the  right  hand,  and  lifted  him  up  ;  and  immedi- 
ately his  feet  and  ancle-bones  received  strength.  And 
he,  leaping  up,  stood,  and  walked,  and  entered  wdth 
thena  into  the  temple,  walking,  and  leaping,  and  prais- 
ing God  :  And  they  knew  that  it  was  he  which  sat 
for  alms  at  the  Beautiful  gate  of  the  temple  :  and 
they  were  filled  with  wonder  and  amazement  at  that 
which  had  happened  unto  him.  And  as  the  lame 
man  which  was  healed  held  Peter  and  John,  all  the 
people  ran  together  unto  them  in  the  porch  that  is 
called  '  Solomon's,  greatly  wondering.  And  when 
Peter  saw  it,  he  answered  unto  the  people,  Ye  men 
of  Israel,  why  marvel  ye  at  this  ?  or  why  look  3'e  so 
earnestly  on  us,  as  though  by  our  own  power  or 
holiness  wo,  had  made  this  m^an  to  walk  ?  The  God 
of  Abraham,  and  of  Isaac,  and  of  Jacob,  the  God  of 
our  fadicrs,  kith  glorified  his  Son  Jesus  ;  whom  yc 
delivered  up,  and  denied  him  in  the  presence  of  Pi- 
late, when  he  w  as  determined  to  let  him  go.  But 
ye  denied  the  Holy  One,  and  the  Just,  and  desired 
a  murderer  to  be  granted  unto  you  ;  and  killed  the 
Prince  of  life,  whom  God  hath  raised  from  the  dead  ; 
whereof  vve  ai'e  witnesses.  And  his  name,  tlii'ough 
iiiith  in  his  name,  hath  made  this  man  strong,  ^vhom 
ye  see  and  know :  yea,  the  faith  which  is  by  him, 
iiath  given  him  this  perfect  soundness  in  the  pres- 
ence of  you  all.  And  now,  brethren,  I  wot  that 
tI«rough  ignorance  ye  did  it,  as  did  also  your  rulers. 
But  those  tilings  which  God  before  had  shewed  by 
ihe  niouili  of  iJi  liis  prophets,  tliat  Clii-ist  should  suf- 
fer, he  hath  so  fulfilled.  Repent  ye^  therefore ^  and 
be  c&nDerted,  that  your  sins  may  be  blotted  out,  when 
the  times  of  refreshing  shall  come  from  the  presence  of 
the  Lordy 


Ser.  XVII.]  and  Pardon. 


oKJi 


III  discoursing  upon  this  text,  it  is  proposed  to 
explain ; 

I.  What  it  is  to  repent : 

II.  What  it  is  to  be  converted  : 

III.  How  the  sins  of  men  may  and  will  be  blotted 
out,  in  consequence  of  their  repenting  and  being 
converted  :  and, 

IV.  What  is  the  duty  of  sinners,  respecting  their 
repentance  and  conversion. 

I.  I  shall  consider  what  it  is  to  repent ;  or  what 
is  implied  in  true  repentance. 

This  I  shall  endeavor  to  explain,  by  taking  into 
consideration  the  object  of  it  ;  the  exercises  of  heart 
implied  in  it  ;  and  the  principle  from  which  these 
exercises  proceed.  As  to  the  object  of  true  repent- 
ance, or  the  thing  repented  of; 

1.  This  is  ^irz.  Persons  may  repent  of  their  con- 
duct when  it  has  not  been  sinful ;  or  when  it  is  not 
considered  by  them  in  that  light.  A  man  may  re- 
pent of  a  generous  action — an  instance  of  kindness 
toward  his  neighbor,  when  it  meets  Vv  ith  an  ungrate- 
ful reception,  or  an  unsuitable  return.  Thus  David 
seems  to  have  repented  of  his  kindness  to  Nabal, 
when  he  said,  "  Surely  in  vain  have  I  kept  all  that 
this  fellow  hath  in  the  wilderness,  so  that  nothing 
was  missing  of  all  that  pertained  to  him ;  and  he 
hath  requited  me  evil  for  good."  Or,  one  may  re- 
pent of  an  undertaking  or  piece  of  labor,  when  it 
appears  not  likely  to  answer  the  end  proposed. 
Thus,  speaking  after  the  manner  of  men,  God  is 
said  to  have  repented  that  he  had  made  man  upon 
the  earth.    Men  often  repent  of  whsX  they  ha^'e  been 


508  Repentance,  Conversion,     [Ser.  XVII. 

doing,  merely  because  it  has  proved  unsuccessful ; 
or  because  the  profit  has  not  been  equal  to  the  labor 
and  expense.  But  the  repentance  of  a  sinner, 
spoken  of  in  scripture  as  connected  with  salvation, 
always  means  repentance  of  sin. 

2.  It  is  to  he  observed  that  in  true  repentance, 
sin  is  repented  of  on  account  of  its  sinfulness.  A 
man  may  repent  of  that  M'hich  he  sees  and  knows  to 
be  wrong ;  while  yet  he  repents  merely  because  of 
the  imprudence  of  it,  and  not  because  of  its  iniquity. 
His  regret  and  remorse  may  be  only  on  account  of 
the  hurt  he  may  have  done  himself,  and  not  at  all  on 
account  of  the  moral  evil  of  his  conduct.  But  in 
true  repentance  sin  is  repented  of  as  sin. 

3.  It  is  necessary  that  the  evil  of  sin  should  be 
seen,  and  that  it  should  be  repented  of,  particularly 
as  it  is  against  God.  An  action  may  be  w  rong,  and 
may  be  seen  to  be  so,  and  be  repented  of  as  such,  in 
other  respects  besides  this,  of  its  being  a  violation  of 
the  divine  la^v,  and  a  disregard  of  the  divine  authori- 
ty. Persons  may  repent  of  having  treated  their 
neighbors  and  friends  injuriously,  when  a  sense  of 
the  ^vil  they  have  done  extends  no  further ;  and  they 
have  no  apprehension  of  having  dishonored  or  offend- 
ed their  Creator.  If  tlie  Most  High  should  say  to 
them,  as  he  said  to  his  people  of  old,  "  Ye  have 
robbed  me  ;"  they  w^ould  readily  reply,  as  that  peo- 
ple did,  "  Wherein  have  we  robbed  thee  ?"  They 
do  not  imagine  that  they  ha-v^e  done  God  any  injury, 
or  ever  meant  to  do  him  any.  But  the  great  evil  of 
all  the   unrighteousness,  as  well  as  ungodliness  of 

.men,  consists  in  the  disrespect  shown  to  the  supreme 
Governor  cf  the  world,  and  the  reproach  cast  upon 
his  great  and  holy  name.  And  a  conviction  of  this, 
is  A'i.hat  principally  aHectsthe  heart  of  a  true  penitent, 
and  fills  it  v  ith  biiter  remorse.  "  Against  tbee,  thee 
OKLY  have  I  sinned;"  was  the  confession  of  David 


Ser.  XVII.]  and  Pardon.  309 

in  his  penitential  Psalm.  Nor  is  any  repentance  gen- 
uine and  saving,  but  what  implies  this  apprehen- 
sion and  sense  of  the  great  evil  of  sin.  Hence  the 
apostle  Paul  describes  that  repentance  which  he  tes- 
tified and  urged  wherever  he  preached,  as  being  re- 
pentance to^vard  God. 

4.  It  ought  further  to  be  observed,  respecting  the 
object  of  repentance,  that  it  is  not  some  one  sin  only, 
but  all  sin.  I  mean  all  one's  own  sins.  Not  that 
whenever  a  sinner  truly  repents,  he  repents  of  e\'ery 
sinful  acli,  and  omission,  which  he  has  ever  been 
guilty  of  in  the  whole  course  of  his  life,  particularly 
considered.  This  is  impossible.  Not  half  of  these 
is  any  one  able  to  recollect.  But  what  I  mean  is, 
that  a  true  penitent  repents  of  all  his  sins  in  general ; 
and  of  every  instance  of  iniquity  in  paiticular,  as 
far  as  he  can  remember  it,  and  is  conscious  of  its 
being  such.  If  in  any  one  thing  a  person  remem- 
bers to  have  done  wrong,  and  does  not  repent  of  it, 
this  is  a  certain  evidence  that  no  part  of  his  repent- 
ance is  genuine.  It  is  the  doctrine  of  the  apostle 
James,  "  Whosoever  shall  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all :"  because 
the  same  divine  authority  that  forbids  one  sin,  equal- 
ly forbids  another  also.  And  for  the  same  reason  it 
holds  true,  that  if  a  man  should  seem  to  repent  of  all 
his  known  sins  but  one,  while  of  that  he  hath  no  re- 
pentance, he  doth  not  truly  repent  of  an)'-. 

5.  In  explaining  the  object  of  repentance,  it  ought 
to  be  particularly  observed,  that  original  sin  must  be 
repeated  of,  as  well  as  actual  sins. 

By  original  sin,  I  do  not  mean  the  act  of  Adam  in 
eating  the  forbidden  fruit ;  but  the  sinfulness  of  our 
nature,  which  we  brought  into  the  world  with  us. 
A  man,  though  he  may  feel  humiliation  and  shame 
on  account  of  the  wicked  conduct  of  another,  wlio 
is  nearly  related  to  him,  or  from  whom  he  proceeded  ; 


310  Repentance y  Conversion,     [Ser.  XVII. 

yet  it  seems  naturally  impossible  that  one  should 
have  all  the  feelings,  which  are  implied  in  the  proper 
idea  of  repentance,  on  account  of  any  besides  his  own 
personal  sins.  But  I  see  no  difficulty  in  supposing 
that  a  person  may  as  truly  repent  of  heart-sins,  as 
sins  of  life  ;  and  of  a  depraved  nature,  as  well- as  of 
evil  thoughts,  volitions,  and  desires.  And  that  Da- 
vid's repentance  was  thus  deep,  we  are  plainly  led  to 
believe  by  his  confession,  Psal.  li.  5,  "  Behold,  I 
was  shapen  in  iniquity,  and  in  sin  did  my  mother 
conceive  me."  It  is  also  evident  that  Solomon  con- 
sidered a  conviction  and  sense  of  depravity  of  nature, 
as  being  essential  to  that  repentance,  without  which 
a  sinner  can  have  no  reasonable  hope  of  pardoning 
mercy.  This  appears  evident  from  his  prayer  at  the 
dedication  of  the  temple,  recorded  in  the  eighth 
chapter  of  the  first  book  of  Kings.  "  What  sup- 
plication," says  he,  "  shall  be  made  by  any  man, 
or  by  all  thy  people  Israel,  who  shall  know  every 
man  the  plague  of  his  ow?i  heart,  and  shall  spread 
forth  his  hands  toward  this  house ;  then  hear  thou 
in  heaven  thy  dwelling  place,  and  forgive."  And 
indeed,  it  seems  plainly  impossible  that  a  person 
should  have  that  self-abasement  and  self-condemna- 
tion which  true  repentance  implies,  merely  from  see- 
ing the  evil  of  particulaj-  actions,  or  transient  ex- 
ercises, without  having  a  sense  of  that  depravity  of 
his  nature,  Avhich  alone  can  constitute  a  permanently 
wicked  character. 

Having  considered  what  sinners  must  repent  of, 
we  will  next  make  some  inquiry  concerning  those 
exercises  and  affections  of  heart,  which  are  implied 
in  true  repentance.  These  are,  sorrow,  shame,  self- 
condemnation,  hatred  of  sin,  and  sincere  purposes 
to  forsake  it,  and  desires  to  be  delivered  from  it. 

1.  True  repentance  implies  grief  and  sorrow^  for 
one's  sins.  David  says,  Psal.  xxxviii.  3 — 6,  "  There 
is  no  soundness  in  my  flesh  because  of  thine  anger, 


Ser.  XVIl]  and  Pardon,  311 

neither  is  there  any  rest  in  my  bones  because  of  my 
sin.  For  mine  iniquities  are  gone  over  mine  head  ; 
as  a  heavy  burden  they  are  too  heavy  for  me. — I  am 
troubled ;  I  am  bowed  down  greatly  ;  I  go  mourning 
all  the  day  long."  And  ver.  18,  "I  will  declare 
mine  iniquity  ;  I  will  be  sorry  for  my  sin." 

2.  Shame,  is  essential  to  true  repentance.  Psal. 
xliv.  15,  **  My  confusion  is  continually  before 
me,  and  the  shame  of  my  face  hath  covered  me." 
Jer.  xxxi.  19,  "  Surely  after  that  I  was  turned,  I  re- 
pented, and  after  that  I  Avas  instructed,  I  smote  upon 
my  thigh  :  I  was  ashamed,  yea,  even  confounded, 
because  I  did  bear  the  reproach  of  my  youth." 
And  chap.  iii.  25,  "  We  lie  down  in  our  shame,  and 
our  confusion  covereth  us  ;  for  Ave  have  sinned 
against  the  Lord  our  God." 

3.  Self-condemnation  is  implied  in  true  repent- 
ance. See  Lev.  xxvi.  41,  "If  then  their  uncir- 
cumcised  heart  be  humbled,  and  they  then  accept  the 
punishment  of  their  iniquity  ;  tlien  will  I  remember 
my  covenant,"  &c.  See  also  1  Cor.  xi.  31,  "  If  we 
would  judge  ourselves,  we  should  not  be  judged." 
Thus  the  penitent  thief  upon  the  cross  condemn- 
ed himself,  saying  to  his  fellow,  who  scoffed  at  Christ, 
*'  Dost  thou  not  fear  God,  seeing  thou  art  in  the 
same  condemnation  ?  and  we  indeed  justly  ;  for  we 
receive  the  due  reward  of  our  evil  deeds."  Every 
sinner  who  truly  repents,  is  brought  to  see  the  justice 
of  God  in  condemning  him,  and  heartily  to  approve 
of  the  sentence  of  condemnation  passed  upon  him. 

4.  True  repentance  implies  hatj-ed  of  sin,  and 
turning  from  it  in  heart,  Avith  a  sincere  desire  and 
fixed  pui-pose  to  keep  the  divine  law  for  the  time  to 
come.  This  seems  to  be  what  the  apostle  means 
by  it,  when  he  says,  "  Godly  sorrow  worketh  repent- 
ance to  salvation,  not  to  be  rei>ented  of. "     He  is 


512  Repentance,  Cojivcrsion,     [Ser.  XVIL 

there  telling  the  Corinthians  what  he  had  heard  of  the 
good  effects  his  former  epistle  had  had  upon  them. 
In  the  following  verse  he  says,  "  For  behold,  this 
self  same  thing,  that  ye  sorrowed  'after  a  godly  sort, 
what  carefulness  it  wrought  in  you,  yea,  what  cleai'- 
ing  of  yourselves,  yea,  what  indignation,  yea,  what 
fear,  yea,  what  vehement  desire,  yea,  what  zeal."  In 
vain  is  that  repentance  which  does  not  imply  a  sin- 
cere desire  and  fixed  purpose  of  amendment  ;  or 
which  is  not  followed  with  a  lasting  reformation. 

As  to  the  motives  and  principles  of  true  repent- 
ance, I  obsei-ve, 

1.  That  it  doth  not  proceed  merely  from  a  slavish 
fear  of  punishment.  A  disobedient  servant  will 
profess  to  be  sorry  for  his  faults,  and  will  readily 
promise  to  do  better,  when  under  the  rod,  or  when 
threatened  with  severe  correction  :  and  in  like  man- 
ner a  sinner,  when  destruction  from  God  is  a  terror 
to  him,  will  confess  and  promise,  and  feel  a  kind  of 
sorrow  for  what  he  has  done  or  neglected  to  do,  and 
may  ha^e  some  serious  thoughts  of  doing  better. 
Tliis  hath  been  commonly  called  legal  repentance, 
because  it  is  owing  altogether  to  the  terror  of  the  di^ 
vine  law,  and  the  fearful  apprehension  of  the  \vTatll 
to  come  thence  arising:. 

2.  It  ought  to  be  observed,  that  true  repentance', 
doth  not  originate  from  mercenary  hopes  of  heaven  ;:, 
or  from  a  belief  of  God's  electing  love  and  pardon- 
ing grace.  Something  like  repentance,  in  all  the 
forementioned  parts  and  exercises  of  it,  may  arise 
entirely  from  a  persuasion  that  one  is  an  object  of 
God's  peculiar  favor,  and  a  subject  of  his  distin- 
guishing mercy.  There  is  hardly  any  one  so  totally 
destitute  of  natural  gratitude,  as  not  to  feel  some 
grief  and  sorrow,  shame  and  self-condemnation,  for 
ati'ocious  offences  committed  against  a  kind  friend 
and  great  benefactor,  Avhen  a  remembrance  of  his 


Scr.  XVII.]  and  Pardun.  313 

generous  benefits  is  fresh  ^n  mind.  Thus,  Mhen 
David  had  spared  the  life  of  Saul,  having  had  a  fair 
opportunity  to  have  slain  him  while  he  and  all  his 
life-guard  were  soundly  sleeping  in  the  cave  ;  Saul, 
on  being  certified  of  it,  said,  "  I  have  sinned :  re- 
turn, my  son  David  ;  for  I  will  no  more  do  thee 
harm,  because  my  soul  v/as  precious  in  thy  sight 
this  day.  Behold,  I  have  played  the  fool,  and  ha^'e 
erred  exceedingl). "  So,  an  unregenerate  sinner 
will  naturally  feel  a  kind  of  repentance  towai'd  God, 
\v\\G\\  he  is  made  to  entertain  a  strong  belief  of  his 
special  love  and  mere}'  towards  him.  There  is  no 
VLtQiX  of  a  new  heart  in  order  to  this  ;  nor  w  ill  anoth.er 
spirit  be  produced  in  the  carnal  mind,  by  any  re- 
morse arising  from  such  interested  motives. 

Indeed,  a  sense  of  God's  goodness  toward  them, 
increases  godly  sorrow  in  true  penitents,  and  makes 
them  appear  more  vile  in  their  own  eyes.  This  is 
agreeable  to  vvhat  is  said  in  Ezek.  xvi.  &o,  "  That 
thou  mayest  remember,  and  be  confounded,  and  nev- 
.er  open  thy  mouth  any  more  because  of  thy  shame, 
when  I  am  pacified  toward  thee  for  all  that  thoii  hast 
done,  saith  the  Lord  God."  An  apprehension  of 
pardoning  mercy  is  not  necessary,  however,  in  order 
to  the  first  feelings  of  true  repentance.  Nor  is  that 
a  repentance  unto  salvation,  which  is  the  fruit  of  no- 
thing more  than  a  belief  that  one's  sins  already  are, 
or  ever  will  be  forgiven.     But, 

3.  Trup  repentance  arises  from  disinterested  io\'e 
to  God  :  a  foundation  for  which  is  laid  in  the  soul 
by  the  renewing  of  the  Holy  Ghost.  When  the 
stony  heart  is  taken  out  of  one's  flesh,  and  a  heart  of 
flesh  is  given,  he  will  repent,  not  merely  as  Ahab  did  at 
the  threatening  of  Elijah  ;  nor  merely  as  Saul  repent- 
ed because  of  the  kindness  of  David :  he  will  feel 
an  ultimate  concern  for  the  honor  of  God,  and  an 
ingenuous  sorrow  and  grief  for  all  that  he  has  done 
to  his  offence  and  displeasure  ;  whether  he  believes 

Qq 


314  Repentance^  Con'oersion,     [Ser.  XVII. 

that  God  is  pacified  toward  him  or  not.  When  one 
is  created  after  God  in  righteousness  and  true  holi- 
ness, he  will  hate  sin,  and  resolve  to  forsake  the 
ways  of  it,  from  that  principle,  and  not  merely  from 
a  principle  of  self-love. 

IT.  We  now  proceed  to  consider  what  it  is  to  be 
converted. 

Conversion  is  often  spoken  of  in  such  a  general 
sense  as  to  comprehend  repentance.  Most  common- 
ly, by  being  converted  is  meant,  the  whole  change 
in  a  sinner  when  he  is  turned  from  sin  to  holiness 
in  heart  and  life  :  and  the  word  repentance  is  also 
sometimes  to  be  understood  in  the  same  extensive 
signification.  But  ^vhen  both  these  expressions  are 
used  together,  in  the  m.anner  which  the  apostle  uses 
them  in  our  text,  it  secm.s  necessary  to  limit  the 
meaning  of  both  of  them,  so  far  as  that  they  may 
communicate  ideas  somewhat  different  and  distinct. 

By  being  converted,  I  suppose  Peter  here  means 
the  same,  as  being  persuaded  to  embrace  the  gospel. 
He  was  addressing  himself  to  some  of  those  who  had 
been  concerned  in  the  crucifixion  of  Christ :  who, 
by  their  clamorous  importunity  had  constrained  the 
Roman  governor,  contrary  to  his  ovni  opinion  and 
desire,  to  pass  the  sentence  of  death  upon  Jesus; 
and  ^vho,  when  Pilate  washed  his  hands  before  them, 
siiying,  "  I  am  innocent  of  the  blood  of  this  just 
person,  see  ye  to  it ;"  answered  boldly,  "  His  blood 
be  on  us,  and  on  our  children."  The  apostle,  there- 
ffjre,  taking  advantage  of  the  consternation  excited  in 
these  men  by  a  notable  miracle  wrought  in  the  name 
oF  Jesus  of  Nazareth,  counsels  them  to  repent  of  this, 
and  all  their  other  sins,  and  to  be  converted.  That 
is,  to  give  up  their  prejudices  against  Christ,  and 
become  his  disciples  :  to  receive  him  as  their  prom- 
ised Messiah,  and  return  to  the  Holy  One  of  Israel, 
through  him  looking  for  pardon  and  salvation  on  ac 


Ser.  XVII.]  a7id  Pardon,  315 

count  of  his  atonement  and  righteousness  alone. 
And  a  conversion  essentially  similar  to  this,  is  ne- 
cessary in  the  case  of  every  sinner,  in  order  to  for- 
giveness and  justification  before  God.  Here  then, 
more  particularly, 

1.  When  persons  are  converted,  they  return  to 
God,  as  their  rightful  supreme  Lord. 

The  carnal  mind  of  man,  as  born  of  the  flesh,  we 
are  told,  "  is  enmity  against  God  ;  for  it  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can  be."  But 
in  conversion,  implying  regeneration,  the  minds  of 
persons  are  altered  in  this  respect.  They  become 
friendly  to  God — to  his  sovereignty,  law,  and  govern- 
ment :  are  made  \villing  to  be  under  his  command, 
and  at  the  disposal  of  his  Providence  in  all  things ; 
to  be  dependant  upon  his  free  grace,  and  to  give  un- 
to him  the  glory  due  to  his  great  and  holy  name. 
Col.  i.  21,  "  And  you,  that  were  sometime  aliena- 
ted, and  enemies  in  your  mind  by  wicked  works, 
yet  now  hath  he  reconciled." 

2.  When  persons  are  converted,  they  return  to 
God  as  their  chief  good  :  the  centre  and  source  of  all 
their  happiness. 

The  Holy  One  of  Israel  says,  Jer.  ii.  13,  "My 
people  have  committed  two  evils  :  they  have  forsak- 
en me,  the  fountain  of  living  waters,  and  hewed  them 
out  cisterns,  broken  cisterns,  that  can  hold  no 
water."  And  that  such  is  the  folly  of  sinners  gen- 
erally, our  Saviour  has  strikingly  represented  in  his 
parable  of  the  prodigal;  Luke  xv.  11 — 16,  "A 
certain  man  had  two  sons  :  and  the  younger  of  them 
said  to  his  father,  Father,  give  me  the  portion  of 
goods  that  falleth  to  me.  And  he  divided  unto  thcni 
his  living.  And  not  many  days  after,  the  younger 
son"  gathered  all  together,  and  took  his  journey  into 
a  far  country,  and  there  wasted  his  substance  \;ith 
riotous  living.     And  when  he  had  spent  all,  there 


316  Repentafjve,  Conversion,     [Ser.  XVII, 

arose  a  mighty  famine  in  that  land  ;  and  he  began  to 
be  in  want.  And  he  Avent  and  joined  himself  to  a 
citizen  of  that  country  ;  and  he  sent  him  into  his 
fields  to  feed  swine.  And  he  would  fain  have  filled 
his  belly  with  the  husks  that  the  swine  did  eat  :  and 
no  man  gave  unto  him."  This  is  a  fit  illustration  of 
the  conduct  and  condition,  not  only  of  the  Gentile 
world,  but  of  every  unregenerate  sinner.  Man  is 
naturally  disposed  to  set  up  a  divided  and  separate 
interest  of  his  own,  as  his  ultimate  object  of  pursuit ; 
and  to  seek  happiness  independently  of  God,  and  at 
a  distance  from  him. 

Now,  the  conversion  of  a  sinner,  is  his  being 
brought  to  see  that  in  the  service  and  enjoyment  of 
God,  is  the  only  real  freedom,  and  soul- satisfying 
happiness ;  and  his  returning  to  him,  with  these 
views  and  expectations.  Thus,  wlien  the  prodigal 
came  to  himself,  he  said  ;  "  How  many  hired  ser- 
vants of  my  father's  have  bread  enough,  and  to  spare, 
and  I  perish  v.ith  hunger  !  I  will  arise,  and  go  to  my 
flither." 

3.  When  persons  are  converted,  they  receive 
Christ  as  their  Saviour,  and  put  their  trust  in  him  as 
an  all-sufficient  Mediator  between  God  and  them. 
In  John  xiv.  6,  we  are  told  Jesus  said  to  his  disci- 
ples, "  I  am  the  way,  and  the  truth  and  the  life  ; 
no  man  cometh  unto  the  Father  but  by  me."  And 
it  is  spoken  of  as  the  sum  of  the  gospel  report,  2 
Cor.  V.  19,  "•  To  M'it,  that  God  was  in  Christ  re- 
conciiing  the  world  unto  himself,  not  imputing  their 
trespasses  unto  them."  It  is  also  said  of  Christ, 
Heb.  vii.  25,  "  He  is  able  to  save  them  to  the  utter- 
most that  corne  unto  God  by  him."  Tliere  is  no 
such  thing  as  a  sinner's  finding  rest  for  his  soul,  on 
good  grounds,  but  by  coming  to  Christ,  and  through 
him  to  the  Father.  If  M-e  would  not  have  our  hearts 
troubled,  respecting  pardon  and  peace,  it  is  not 
enough  to  believe  in  God ;  we  must  believe  also  in 


Ser.  XVII. ]  and  Pardon.  5l7 

Christ.     A  saving  conversion  implies  the  latter,  as 
well  as  the  former. 

4.  It  ought  ever  to  be  remembered,  that  when 
persons  are  converted,  the  change  of  heart,  will  be 
followed  by  a  lasting  change  of  life,  from  sin  to  ho- 
liness. 

"  I  thought  on  my  ways,"  says  David,  appealing 
to  God,  "  and  turned  my  feet  unto  thy  testimonies  ; 
I  made  haste  and  delayed  not  to  keep  thy  command- 
ments." It  is  said,  Isa.  Iv.  7,  "  Let  the  wicked 
forsake  his  ivay^  and  the  unrighteous  man  his 
thoughts  :  and  let  him  return  unto  the  Lord,  and  he 
will  have  mercy  upon  him."  And  Ezek.  xxxiii.  11, 
*'  Turn  ye,  turn  ye  from  your  evil  %vays  ;  for  why 
will  ye  die  ?" 

As  a  mere  external  reformation,  w  ithout  a  change 
of  heart,  is  not  that  conversion  wiiich  will  save  men  ; 
so  no  supposed  change  of  heart,  which  is  not  pro- 
ductive of  a  religious  and  virtuous  course  of  life,  is 
a  true  conversion. 

III.  I  am  next  to  speak  of  the  manner  in  wliich 
th^  sins  of  sincere  penitents  and  true  converts,  are 
or  will  be  blotted  out. 

The  blotting  out  of  sins,  is  a  figurative  mode  of 
expression  ;  alluding  to  the  erasement  or  crossing  of 
book  accounts  when  they  are  balanced.  It  supposes, 
speaking  after  the  manner  of  men,  that  God  keeps  a 
book,  in  which  he  sets  down  aii  the  sins  of  every 
person  ;  and  that  when  any  one  repents,  and  turns 
from  the  way  of  transgressors,  this  book  account 
against  him  is  crossed,  so  that  it  can  never  more  be 
read.  And  it  is  certain  that  God  keeps  as  exact  a 
remembrance  of  the  actions  of  men  as  if  they  were  all 
literally  written  down  in  a  book  :  but  Ave  are  not 
to  suppose  that  the  iniquities  of  persons,  when  they 
repent,  are  so  blotted  out  that  God  cannot  read  them, 


318  Repentance y  Conijersion,     [Ser.  XVII. 

or  no  longer  has  them  in  remembrance.  This  is 
impossible.  An  omniscient  being  must  be  suppos- 
ed to  know  all  things  past,  as  perfectly  as  the  pres- 
ent. All  that  can  be  meant  by  God's  blotting  out 
sins,  is  his  granting  a  gracious  pardon  of  them.  He 
may  forgive,  but  never  can  forget,  what  has  been 
amiss  in  us.  We  often  read  of  his  pardoning  sins  ; 
by  which  we  are  to  understand,  his  remitting  the 
punishment  of  them,  in  whole  or  in  part :  and  this, 
as  far  as  he  does  it,  is  as  effectual  a  security  from 
his  wrath  on  account  of  them,  as  if  they  were  actu- 
ally blotted  out  of  his  remembrance.  Those  iniqui- 
ties of  men  which  God  hath  fully  forgiven,  will  nev- 
er be  brought  into  judgment  against  them,  as  matter 
of  condemnation,  any  more  than  if  they  were  en- 
tirely forgotten  ;  or  than  if  they  had  never  been. 
Hence  he  says,  Isa.  xliv.  22,  "  I  have  blotted  out, 
as  a  thick  cloud,  thy  transgressions,  and,  as  a  cloud, 
thy  sins."  And  Jer.  1.  20,  "  In  those  days,  and  in 
that  time,  the  iniquity  of  Jacob  shall  be  sought  for, 
and  there  shall  be  none  ;  and  the  sins  of  Judah,  and 
they  shall  not  be  found :  for  I  will  pardon  them 
whom  I  reserve."  And  hence  it  is  said,  Micah,  vii. 
18,  19,  "  Who  is  a  God  like  unto  thee,  that  pardon- 
eth  iniquity,  and  passeth  by  the  transgression  of  the 
remnant  of  his  heritage  ?  he  retaineth  not  his  anger 
for  ever,  because  he  delighteth  in  mercy.  He  will 
turn  again,  he  'will  have  compassion  upon  us ;  he 
will  subdue  our  iniquities  :  and  thou  wilt  cast  all 
our  sins  into  the  depths  of  the  sea."  When  sins 
are  entirely  forf,>i\  en  of  God,  it  is,  with  respect  to 
their  ever  rising  up  to  the  hurt  of  the  sinner,  as  if 
they  were  buried  in  everlasting  oblivion. 

Let  us  now  consider  ivben,  the  sins  of  those  who 
repent  and  are  converted,  will  be  thus  blotted  out. 
In  some  places  the  pardon  of  men  is  promised  them, 
immediately  on  their  repentance  and  conversion. 
Respecting  the  seed  of  Jacob  as  a  nation,  God  says, 
2  Chron.  vii.  14,  "  If  my  people,  which  is  called  by 


Ser.  XVII.]  and  Pardon.  319 

my  name,  shall  humble  themselves,  and  pray,  and 
seek  my  face,  and  turn  from  their  kicked  ways  ;  then 
will  I  hear  from  heaven,  and  will  forgive  their  sin, 
and  will  heal  their  land."  The  pardon  of  individu- 
als is  also  sometimes  spoken  of  as  what  had  already 
been  granted.  See  Matt.  ix.  2,  "  Son  be  of  good 
cheer,  thy  sins  are  forgiven  thee."  Luke  vii.  47, 
"  Her  si^s  which  are  many  are  forgiven."  And 
Eph.  iv.  32,  *'  Forgiving  one  another,  even  as  God 
for  Christ's  sake  hath  forgiven  you."  It  is  likewise 
said,  "  He  that  believeth,  hath  everlasting  life,  and 
shall  not  come  into  condemnation."  And,  ''There 
is  now  no  condemnation  to  them  who  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit." 

By  a  sinful  nation's  being  forgiven,  on  repentance 
and  a  reformation,  we  are  to  understand  the  remission 
of  certain  public  judgments,  with  which  it  had  been 
threatened.  By  the  forgiveness  of  particular  sinners, 
immediately  on  their  conversion,  by  repentance  and 
faith  in  Christ,  is  to  be  understood,  their  being  de- 
livered from  the  wrath  to  come,  or  secured,  by  the 
promises  of  the  gospel,  from  eternal  punishment. 
Not  that  they  are  so  fully  forgiven,  but  that  they  may 
be  punished  in  the  life  which  now  is,  both  for  their 
past  and  their  future  sins.  Job  says  to  God,  "  Thou 
Avritest  bitter  things  against  me,  and  makest  me  to 
possess  the  iniquities  of  my  youth."  And  this  is 
the  case,  undoubtedly,  with  many  good  men.  When 
David  was  brought  to  repentance,  and  said,  "  I 
have  sinned  against  the  Lord;"  Nathan  said  unto 
him,  "  The  Lord  hath  put  aAAay  thy  sin  ;  thou  shalt 
not  die.  Howbeit,  because  by  this  deed  thou  hast 
given  great  occasion  to  the  enemies  of  the  Lord  to 
pkispheme,  the  child  that  is  born  unto  thee  shall 
surely  die."  A\'^hich  punishment,  and  the  others  be- 
fore denounced,  were  inflicted  upon  him  with  unabat- 
ed severity,  notwithstanding  his  sin  was  put  away, 
as  to  the  }:)enalty  which  was  its  capital  and  full  desert. 


^20  JRepentance,  Conversion^     [Scr.  XVlL 

Hezekiah  likewise,  because  his  heart  was  lifted  up, 
and  he  rendered  not  again  according  to  the  benefits 
done  him,  was  sorely  visited  and  terribly  threatened, 
though  he  had  long  been  eminently  pious.  And 
the  apostle  Paul,  when  reproving  the  Corinthians 
for  their  scandalous  attendance  on  the  Lord's  sup- 
per, says  to  them  ;  "  For  this  cause  many  are  weak 
and  sickly  among  you,  and  many  sleep.  For  if  we 
would  judge  ourselves,  we  should  not  be  judged. 
But  when  we  are  judged,  we  are  chastened  of  the 
Lord,  that  we  should  not  be  condemned  with  the 
world." 

True  penitents  and  believers  are  not  under  the 
curse  of  the  law,  but  under  a  covenant  of  grace  :  a 
covenant  according  to  which  they  are  out  of  danger 
of  the  condemnation  of  the  \vicked,  and  their  final 
salvation  is  secured.  Nevertheless,  they  are  not  so 
forgiven  as  that  their  transgressions  may  not  be  yet 
visited  with  the  rod,  in  this  world,  and  their  iniquity 
with  stripes. 

But  in  our  text  it  is  said,  '■'■  Repent  and  be  con- 
verted tliat  your  sins  may  be  blotted  out,  ivhen  the 
times  of  refreshing  shall  come  from  the  presence  of 
the  LorcL''^  What  are  \ve  to  understand  by  those 
times  1 

Some  understand  by  them,  the  times  of  the  more 
full  pouring  out  of  the  Divine  Spirit  under  the  gos- 
pel dispensation  :  and  some,  the  times  of  Avrath  and 
destruction  which  would  soon  come  upon  Jerusalem, 
and  upon  the  persecuting  Jews  in  general  ;  which 
v.ould  be  times  of  a  short  relief  and  rofreshing  to 
the  persecuted  christians. 

But,  though  these  might,  with  some  propriety,  be 
spoken  of  as  refreshing  times  to  the  suffering  disciples 
of  Christ,  it  appears  from  what  follows,  that  the 
apostle  had  an  ultimate  reference  to  a  more  distant 
day;  even  the  day  of  final  retribution.  "When 
the  times  of  refreshing  shall  come  from  the  presence 
cf  the  Lord  ;   And  he  shall  send  Jesus  Christ,  who 


Ser.  XVil.]  and  Pardon.  321 

before  was  preached  unto  you,  whom  the  heavens 
must  receive  until  the  times  of  restitution,"  (or  ful- 
filment) "  of  all  things,  which  God  hath  spoken  by 
the  mouth  of  all  his  prophets,  since  the  world 
began." 

At  the  day  of  judgment,  the  sins  of  those  who 
shall  then  appear  to  have  truly  repented,  and  been 
converted  to  the  obedience  of  the  gospel,  will  be 
blotted  out,  more  fully  than  they  e^  er  ai-e  in  this 
world.  All  such  will  then  be  openly  acquitted  from 
the  whole  curse  of  the  law ;  and  will  have  an  everlast- 
ing deliverance  from  all  the  penal  and  unhappy  conse- 
quences of  original  and  actual  sin. 

It  was  proposed,  in  the  last  placcj  to  consider, 
what  is  the  duty  of  sinners,  relative  to  their  repent- 
ance and  conversion  ;  since  these  are  made  matters 
of  exhortation  and  command  to  them.     And  here, 

1.  We  are  to  understand,  undoubtedly,  that  it  is 
the  duty  of  all  to  whom  the  overtures  of  salvation 
are  made,  immediately  to  repent  of  their  sins,  and 
turn  from  them  to  God,  in  the  way  that  he  offers 
pardoning  mercy. 

Many  are  ready  to  argue  that  since  repentance  and 
faith  are  the  gifts  of  God,  and  not  in  the  power  of 
sinners  so  long  as  they  are  in  a  state  of  unregeneracy  ; 
the  only  duty  at  pesent  incumbent  on  them  respect- 
ing these  matters,  is  to  be  in  the  use  of  those  outwai'd 
means,  whereby  saving  grace  is  ordinarily  communi- 
cated to  the  souls  of  men.  That  such  exercises  of 
heart  as  imply  real  holiness,  cannot  reasonably  be 
required  of  them  while  unrenewed.  But,  that  the 
inspired  preachers  of  Christianity  thought  otherwise, 
is  very  obvious.  Their  first  exhortation  to  sinners 
was,  "  Repent,  and  believe  the  gospel."  "  Repent, 
and  be  converted. "  And  if  any  at  all  delayed  repent- 
ing sincerely,  and  becoming  true  christians,  those 
preachers  evidently  considered  them  as  being  alto- 

R  r 


$22  Repentance,  Conversion,     [Ser.  XVII. 

gether  criminal  and  without  excuse.  Our  Saviour 
himself  severely  upbraided  those  who  had  heard  his 
doctrines  and  seen  his  miracles,  because  they  repent- 
ed not  :  plainly  telhng  them  that  it  would  be  more 
tolerable  in  the  day  of  judgment,  for  Tyre  and  Sidon, 
and  even  for  Sodom  and  Gomorrah,  than  for  them. 

As  to  the  common  objection,  that  to  command  or 
exhort  men  to  repent  with  godly  sorrow,  and  believe 
to  the  saving  of  the  soul,  while  they  are  unregene- 
rate,  is  unreasonable  ;  and  that  to  condemn  them  for 
not  doing  so  is  unjust,  because  a  compliance  with 
such  requisitions  is  not  in  their  power :  to  this  the 
answer  is,  that  all  the  reason  they  cannot  do  these 
things,  is  their  not  being  so  disposed  ;  or  their  not 
ha\ung  an  honest  and  good  heart :  and  that  what  men 
could  do  if  they  woulcl,  or  if  it  were  not  for  the  wick- 
edness of  their  hearts,  they  may  reasonably  be  re- 
quired to  do,  and  may  justly  be  condemned  for  not 
doing.  This  was  the  way  which  our  Saviour  took, 
to  stop  the  mouths  of  such  objectors.  He  said  to 
the  unbelieving  Jews,  "  Ye  %vill  not  come  unto  me 
that  ye  might  have  life."  And  to  the  city  of  Jeru- 
salem, when  abandoned  to  destruction  ;  "  How  often 
would  I  have  gathered  thy  children  together,  even  as 
a  hen  gathereth  her  chickens  under  her  wings,  and  ye 
Toould  not.^''  And  again  ;  "  He  that  believeth  not  is 
condemned  already,  because  he  hath  not  believed  in 
the  name  of  the  only  begotten  Son  of  God.  And 
this  is  the  condemnation,  that  light  is  come  into  the 
world,  and  men  loved  darkness  rather  than  light, 
because  their  deeds  were  evil." 

But  it  may  be  said,  To  call  upon  sinners  to  re- 
pent and  believe,  or  to  be  converted,  when  it  is  im- 
possible they  should  do  these  things,  let  this  impos- 
sibility be  owing  to  what  it  will,  is  in  vain,  and  can 
do  no  good.  Is  it  not  better  to  tell  the  unconverted 
of  things  which  the}-  can  do ;  and  to  give  them  di- 
rections and  exhortations  with  \\'hich  they  may  pos- 
sibly be  persuaded  to  comply  .^ 


Ser.  XVII.]  md  Pardon.  323 

To  this  it  is  answered :  Though  no  preaching  will 
be  of  any  avail  for  the  conversion  of  sinners,  without 
the  special  grace  of  God  ;  yet,  under  that  preaching 
which  has  a  tendency  to  convince  them  of  their 
duty  and  their  sin,  we  have  more  reason  to  expect 
this  divine  grace,  than  under  that  which  rather  tends 
to  strengthen  their  self-deception,  and  to  shut  out 
more  entirely  the  light  of  genuine  conviction.  To 
urge  on  the  unregenerate  only  the  externals  of  reli- 
gion, is  the  direct  way  to  make  them  think  that  all 
their  duty  consists  in  the  performance  of  these  :  and, 
consequently,  to  build  them  up  upon  the  rotten  foun- 
dation of  self-righteousness  and  dead  works.  On 
the  contrary,  the  method  taken  by  our  Saviour  and 
his  apostles,  of  urging  sincere  repentance  and  saving 
faith,  as  the  immediate  duty  of  unbelieving  and  im- 
penitent sinners  ;  and  insisting  upon  their  utter  inex- 
cusableness  in  the  neglect  of  these,  has  a  natural 
tendency  to  cast  down  self-righteous  imaginations, 
and  to  make  men  sensible  of  the  necessity  of  renew- 
ing grace,  and  of  an  interest  in  tlie  righteousness  of 
Christ.     Yet, 

2.  It  is  nevertheless  the  duty  of  the  unconverted 
to  be  in  the  diligent  use  of  the  outward  and  ordinary 
means  of  conversion ;  and  to  this  they  should  be 
exhorted. 

As,  on  the  one  hand,  some  imagine  that  nothing 
more  than  external  duties  can  reasonably  be  urged 
upon  the  unregenerate  ;  so,  on  the  contrary,  others 
seem  to  suppose  that  no  directions  are  to  be  given 
them,  except  to  be  perfect,  or  to  repent  and  believe 
the  gospel.  But  this  last  opinion,  as  well  as  the 
first,  appears  to  me  unfounded,  either  in  reason  or 
scripture.  If  it  be  the  duty  of  sinners  to  repent,  it 
is  their  duty  to  endeavor  to  know  what  they  have  to 
repent  of.  If  it  be  their  duty  to  believe  the  gospel, 
it  must  be  their  duty  to  be  in  the  use  of  proper 
means  to  understand  the  import  of  the  gospel,  and 


324  Repentance y  Conversion,     [Ser.  XVII, • 

the  evidences  of  its  truth.  Accordingly,  in  the  Old 
Testament,  impenitent  sinners  ^re  exhorted  to  con- 
sider their  ivays :  and  in  the  New,  unbelievers  are 
directed  to  search  the  scriptures. 

We  will  now  conclude  with  some  application  of 
our  subject. 

1.  From  the  explanation  now  given  of  repentance 
and  conversion,  false  converts  may  be  undeceived  ; 
and  all  should  be  cautioned  not  to  lay  hold  on  a  hope, 
upon  slender  and  insufficient  evidence. 

There  are  many  ways  in  which  persons  may  vainly 
flatter  themselves  that  they  have  experienced  a  sav- 
ing change.  Some  may  rest  in  a  mere  external 
reformation.  They  have  forsaken  former  gi^oss  ways 
of  sin,  and  are  become  constant  in  those  religious 
duties  which  they  once  carelessly  neglected ;  and 
this  they  may  take  to  be  conversion.  Others  have 
been  under  fearful  apprehensions  of  devouring  fire 
and  everlasting  burnings ;  but,  in  the  midst  of  their 
greatest  terrors,  perhaps  some  comfortable  text  of 
scripture  came  suddenly  into  their  mind,  such  as, 
"  Son,  be  of  good  cheer,  thy  sins  are  forgiven  thee  ; " 
or,  "  Fear  not, — it  is  your  Father's  good  pleasure 
to  give  you  the  kingdom  ;"  or  by  some  other  means 
a  confident  persuasion  \\2&  given  them  of  God's 
electing  love  and  pardoning  mercy,  which  filled  them 
with  joy  and  comfort ;  and,  of  course,  with  repent- 
ance, and  purposes  of  new  obedience  ;  but  all  from 
the  old  native  principle  of  self-love.  In  such  w^ays, 
thousands  and  ten  thousands  have  probably  been 
deceived,  and  have  gone  down  to  the  grave  with  a 
lie  in  their  right  hand. 

Think  not  tiiat  you  have  experienced  repentance 
unto  salvation,  unless  you  have  had  that  sorrow  for 
sin  and  hatred  of  it,  which  did  not  begin  with  loving 
God  because  of  an  apprehension  of  his  being  pacified 
toward  you  ;  or  of  3'our  being  chosen  of  him  as  a 


Ser.  XVIL]  and  Pardon.  325 

vessel  of  mercy,  and  an  heir  of  gloiy.  Think  not 
that  you  aie  converted,  unless  you  have  had  a  change 
of  heart,  as  well  as  of  life.  Unless  you  have  cordially 
turned  to  God  as  your  rightful  Lord ;  being  recon- 
ciled to  his  law  and  government,  and  to  the  absolute 
sovereignty  of  his  Providence  and  grace.  Unless 
you  love  God  for  what  he  is  in  himself,  and  have  re- 
turned to  him  as  your  chief  good  ;  being  able  truly 
to  say  to  him  with  the  psalmist,  "  Whom  have  I  in 
heaven  but  thee  ?  and  none  upon  earth  do  I  desire 
besides  thee."  Nor  unless  you  have  trusted  in  Christ, 
as  the  only  way  to  the  Father ;  relying  upon  him 
alone,  as  the  meritorious  ground  of  hope  toward  God. 
Nor  unless  you  live  by  faith  on  the  Son  of  God, 
have  learnt  of  him,  and  bring  forth  fruits  meet  for 
repentance. 

2.  It  may  be  seen  from  our  subject,  that  the  in- 
ducement set  before  sinners  in  the  gospel,  to  repent 
and  be  converted,  is  infinitely  weighty  and  powerful. 
How  great,  how  necessary,  how  iijfinitely  important 
a  thing  must  it  be,  to  have  your  sins  so  blotted  out, 
that  they  M'ill  not  be  brought  in  against  you,  to  your 
everlasting  condemnation,  when  the  books  shall  be 
opened  in  the  day  of  judgment ! 

3.  The  greatest  of  sinners  may  hence  see  that  there 
is  hope  in  their  case.  The  crucifiers  of  their  Saviour 
were  taught  to  entertain  a  hope  that  their  sins  might 
be  blotted  out ;  and  thousands  of  them  were  pricked 
in  their  heart,  converted  and  saved.  Christ  is  exalt- 
ed to  give  repentance,  and  remission  of  sins.  "  He 
that  covereth  his  sins  shall  not  prosper  :  but  whoso 
confesseth  and  forsaketh  them  shall  have  mercy." 


SERMON  XVIII. 


ON  SAVING  FAITH   IN  JESUS  CHRIST, 


JOHN  VI.  29. 


This  is  the  iv6rk  of  God,  that  ye  believe  on  him  nvhom  he  hath 
sent. 


OOME  would  have  ministers  preach  only 
on  plain  practical  subjects,  and  not  trouble  their 
unlearned  hearers  with  controverted  points  of  doc- 
trine. And  undoubtedly  it  is  true,  that  things  which 
"  come  home  to  men's  business  and  bosoms,"  are 
more  suitable  for  the  pulpit,  than  matters  of  mere 
speculation.  But  practical  subjects,  are  not  all  of 
equal  importance.  People  should  be  instructed  in 
every  duty  required  of  them  in  God's  perfect  law ; 
but  it  most  of  all  concerns  them  to  be  rightly  inform- 
ed respecting  that  duty  which  is  made  absolutely  ne- 
cessary to  their  salvation,  in  the  gospel  of  his  grace. 
*'  What  must  I  do  to  be  saved  ?"  is  the  all-import- 
ant question  for  a  sinner.  And  to  this  question,  the 
all-comprehensive  answer  is  given,  by  our  great 
Teacher,  in  the  words  now  to  be  insisted  on. 

The  preceding  part  of  the  chapter  contains  an  ac- 
count of  Christ's  feeding  about  five  thousand  men, 
with  only  five  loaves  of  bread  and  two  small  fishes. 
By  this  miracle,  these  men  were  impressed  with  a 


328  Saving  Faith  in  Christ.   [Ser.  XVIlt 

strong  persuasion  of  his  being  that  great  temporal 
dehverer  of  the  Jews,  of  whom  they  were  then  in 
impatient  expectation  ;  probably,  as  it  convinced 
them  of  his  power  easily  to  support  numerous  armies, 
and  to  conquer  the  world.  Accordingly,  they  were 
about  to  take  him,  in  a  violent  and  tumultuous  man- 
ner, and  proclaim  him  their  king.  Which,  when 
Jesus  perceived,  he  withdrew  secretly  from  them  to 
a  mountain  himself  alone  :  and  at  night,  his  disciples 
having  attempted  to  cross  the  sea  of  Galilee,  and  be- 
ing in  imminent  danger  by  reason  of  a  tempestuous 
wind,  he  went  to  them  walking  on  the  waves  ;  and 
having  stilled  the  storm,  they  soon  landed  together 
on  the  opposite  shore.  The  next  day,  when  the 
multitude,  who  saw  the  disciples  depart  without  him, 
and  knew  of  no  vessel  in  which  he  could  have  fol- 
lowed them,  had  searched  long  for  him  on  the  other 
side,  they  took  shipping  and  crossed  likewise  to  Ca- 
pernaum :  where,  une:K.pectedly  finding  him  with 
his  disciples,  they  said  unto  him,  "  Rabbi,  when 
earnest  thou  hither  ?"  But  instead  of  gi'atifying their 
curiosity  in  regard  to  the  time  or  manner  of  his  com- 
ing, our  Saviour  rather  reproved  them  for  their  un- 
worthy and  carnal  motives,  in  pursuing  him  with  so 
much  anxiety.  "  Jesus  answered  them  and  said^ 
Verily,  verily,  I  say  unto  you,  ye  seek  me,  not  be- 
cause ye  saw  the  miracles,  but  because  ye  did  eat  of 
the  loaves  and  were  filled.  Labor  nOt  for  the  meat 
which  perisheth,  but  for  that  meat  which  endureth 
unto  everlasting  life."  Hereupon,  willing  perhaps 
to  justify  themselves,  they  said  unto  him,  "  What 
shall  we  do,  that  we  might  work  the  works  of  God  ?" 
To  which  question,  v/ith  whatever  views  it  might  be 
asked,  our  Lord  gave  a  serious  and  direct  reply. 
*'  Jesus  answered  and  said  unto  them.  This  is  the  work 
of  God ^  that  ye  beliei^e  on  him  inhotn  he  hath  sent. ''^ 

By  him  whom  God  hath  sent,  it  is  plain,  our  Sa- 
viour means  himself.  The  only  things  which  need 
explanation  in  the  words,  are  therefore  these  two  ; 


Ser.  XVIII.]  Saving  Faith  in  Christ.  3^9 

\Vliat  is  implied  in  Ixjlieving  tnily  on  Jesus 
Christ.     And, 

How  we  are  to  understand  that  this  is  the  work 
of  God. 

These,  accordingly,  will  be  the  heads  of  the 
ensuing  discourse. 

I.  What  it  is  truly  to  believe  on  the  Lord  Je^us 
Christ,  I  shall  endeavor  particularly  to  explain. 

There  are  several  things  necessary  to  be  believed 
concerning  Christ  ;  and  there  is  a  peculiar  manner 
of  believing  these  things,  Avhich  is  essential  to  saving- 
faith.  ^Vith  respect  to  the  former — the  things  to 
be  believed  concerning  our  Saviour  ; 

1.  It  is  necessaiy  that  we  should  have  a  right 
belief  respecting  his  glorious  and  wonderful  person. 
More  particularly,  that  he  is  truly  a  Divine  person, 
must  be  believed.  The  proper  Divinity  of  Christ, 
is  many  ways,  very  expressly  taught  in  the  holy 
scriptures.  He  is  often  spoken  of  as  the  Son  of 
God,  in  a  manner  peculiar  to  himself,  and  inapplica- 
ble to  any  created  being.  He  is  called  God's  only 
begotten  Son.  He  is  said  to  be  the  brightness  of  the 
Father's  glory  ;  and  the  express  im-age  of  his  person. 
Yea,  we  are  told  that  "  He  was  in  the  beginning 
with  God,  and  was  God."  That  "In  him  dwell- 
ethallthe  fulness  of  the  God-head."  That  "  He  is 
over  all,  God  blessed  for  ever  more."  The  incom- 
municable perfections,  and  the  most  peculiar  -works 
of  God,  are  also  ascribed  to  him,  and  claimed  by 
him.  He  is  acknowledged  to  be  omniscient  by  the 
apostle  Peter ;  Johnxxi.  17,  "  Lord,  thou  knowest 
all  things  ;  thou  knowest  that  I  love  thee."  He 
speaks  of  himself  as  omnipresent.  Matt,  xviii.  20, 
"  Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  And  Matt, 
xxviii.  19,  20,  "  Go  ye  and  teach  all  nations,  bap- 

S  s 


o30  Sauhig  Faith  in  Christ,  [Ser.  XVIIL 

tizing  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost;  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you  ;  and, 
lo,  I  am  with  you  ahvay,  even  to  the  end  of  the 
world."  He  is  spoken  of  as  being  eternal  and  im- 
mutable  ;  Heb.  vii.  3,  "  Having  neither  beginning 
of  days,  nor  end  of  life."  And  chap.  xiii.  8,  "  Je- 
sus Clirist,  the  same  yesterday,  and  to-day,  and  for 
ever."  He  says,  "  What  things  soever  the  Father 
doeth,  these  also  doeth  the  Son  ;"  John  v.  19.  And 
ver.  21,  22,  23,  "  For  as  the  Father  raiseth  up  the 
dead,  and  quickeneth  them  ;  even  so  the  Son  quick - 
eneth  whom  he  will.  For  the  Father  judgeth  no 
man  ;  but  luith  committed  all  judgment  unto  the 
Son ;  that  all  men  should  honor  the  Son,  even  as  they 
honor  the  Father."  And  it  is  said,  Col.  i.  16,  17, 
"  By  him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  the  earth,  visible  and  invisible  ;  wheth- 
er they  be  thrones,  or  dominions  or  principalities, 
or  powers  ;  ail  things  were  created  by  him,  and  for 
him ;  and  he  is  before  all  things,  and  by  him  all 
things  consist."  And  as  the  peculiar  perfections 
and  ^vo^ks  of  God  are  ascribed  to  Christ,  so  that 
adoration  which  is  due  to  God  alone,  is  command- 
ed to  be  rendered  to  him  ;  Heb.  i.  6,  "  When  he 
bringeth  in  the  first  begotten  into  the  world,  he 
saith,  And  let  all  the  angels  of  God  worship  him." 

Thus  evident  is  it,  that  if  we  have  a  true  belief 
concerning  Christ,  according  to  the  scriptures,  we 
must  believe  him  truly  a  Divine  person  ;  the  second 
person  in  the  eternal  Trinit} % 

Some  are  so  liberal,  that  they  allow  us  to  have  as 
low,  or  as  high  an  opinion  as  we  please  of  the  Sav- 
iour of  the  world,  without  at  all  endangering  our 
salvation.  An  English  divine,  a  volume  of  whose 
sermons  has  lately  passed  through  several  American 
editions,  says,  "  Give  me  but  the  fact  that  Christ  is 
the  resurrection  and  the  life,  and  explain  it  how  you 
will.     Give  me  but  this  single  truth,  that  eternal 


Ser.  XVIII.]  Saising  Faith  in  Christ.  531 

LIFE  is  the  gift  of  God  through  Jesus  Christ  our 
Lord  and  Saviour,  and  I  shall  be  perfectly  easy  with 
respect  to  the  contrary  opinions  which  are  entertained 
about  the  dignity  of  Christ ;  about  his  nature,  person 
and  offices. — Call  him,  if  you  please,  simply  a  ma?i, 
endowed  with  extraordinary  powers  ;  or  call  him  a 
super-angelic  being,  who  appeared  in  human  nature 
for  accomphshing  our  salvation  ;  or  say,  (if  you  can 
admit  a  tliought  so  shockingly  absurd)  that  it  was  the 
second  of  three  co-equal  persons  in  the  God-head, 
forming  one  person,  with  a  human  soul,  that  came 
down  from  heaven,  and  suffered  and  died  upon  the 
cross. — I  shall  think  such  differences  of  little  mo- 
ment, provided  the  fact  be  allowed,  that  Clirist  did 
rise  from  the  dead,  and  will  raise  us  from  the  dead  ; 
and  that  all  righteous  penitents  will,  through  God's 
grace  in  him,  be  accepted  and  made  happy  for  ever."^- 
But  I  do  not  find  that  this  ailicle  of  our  faith  is 
represented  in  the  New-Testament,  as  a  matter  of  so 
much  indifference.  Paul  counted  all  things  but  loss 
for  tlie  true  knowledge  of  Christ  Jesus  his  Lord. 
Peter  foretels  that  there  shall  be  false  teachers  among 
christians,  "  who  privily  shall  bring  in  damnable 
heresies,  even  denying  the  Lord  that  bought  them, 
and  bring  upon  themselves  swift  destruction."  And 
John  says,  in  his  first  epistle,  "  He  that  believeth 
not  God  hath  made  him  a  liar,  because  he  believeth 
not  the  record  that  God  gave  of  his  Son."  And 
near  the  conclusion  of  his  gospel  he  says,  "  Many 
other  signs  truly  did  Jesus  in  the  presence  of  his 
disciples,  which  are  not  written  in  this  book  ;  but 
these  are  written  that  ye  might  believe  that  Jesus  is 
the  Christ,  the  Son  of  God,  and  that  believing  ye 
might  have  life  tlirough  his  name."  "  What  think 
ye  of  Christ  ?"  ^vas  l"us  own  question  to  the  Phar- 
isees. And  to  his  disciples  he  said,  "  ^Vhom  do 
meii  say  that  I,  the  Son  of  man,  am  ?  On  their  an- 

*  Dr.  Price.- 


332  Sa'Ding  Faith  in  Christ.  [Ser.  XVIII. 

swering,  Some  say  that  thou  art  John  the  baptist ; 
some  say  Elias  ;  and  others,  Jeremias,  or  one  of  the 
prophets;"  he  puts  the  question  to  themselves, 
*'  But  whom  say  ye  that  I  am  ?"  Simon  Peter  an- 
swered, "  Thou  ait  Christ,  the  Son  of  the  living 
God.  And  Jesus  said  unto  him,  Blessed  art  thou 
Simon  Borjona  ;  for  fiesh  and  blood  hath  not  reveal- 
ed it  unto  thee,  but  my  Father  which  is  in  heaven. 
And  I  say  unto  thee.  Thou  art  Peter  ;  and  upon  this 
rock  will  I  build  my  church,  and  the  gates  of  hell 
shall  not  prevail  against  it. "  The  name,  Peter,  sig- 
nifies a  rock  or  stone  :  but  it  cannot  be  supposed, 
consistently  m  ith  reason,  or  scripture,  that  the  person 
of  Peter  \\  as  the  rock  intended.  He,  surely,  could 
not  bear  the  ^veight  of  the  whole  church  of  Christ  in 
ail  ages,  and  be  able  to  defend  it  against  all  the  pow- 
ers of  darkness  from  the  gates  of  hell.  According- 
ly, a  more  firm  rock  tlian  the  apostle  Peter,  or  his 
infallible  successor,  is  often  spoken  of  as  the  basis  of 
the  christian  church,  and  of  tlie  ctei^ual  hopes  of 
fallen  men.  See  Isa.  xxviii.  16  ,  "  Thus  saith  the 
Lord  God,  Behold,  I  lay  in  Zion  for  a  foundation,  a 
stone,  a  ti'ied  stone,  a  precious  coner.  stone,  a  sure 
foundation."  See  also  the  words  of  Peter  himself 
before  the  Jewish  council,  Actsiv.  10,  11,  12,  "  Be 
it  known  unto  you  all,  and  to  all  the  people  of  Israel, 
that  by  the  name  of  Jesus  Christ  of  Nazareth,  w^hom 
ye  crucified,  vvhom  God  raised  from  the  dead,  even 
by  him  doth  this  man  stand  before  you  whole.  This 
is  the  stone  v.^iich  was  set  at  nought  of  you  builders, 
which  is  become  the  head  of  the  corner.  Neither  is 
there  salvation  in  any  other  :  for  there  is  none  other 
name  under  heaven  given  among  men  Vv hereby  we 
must  be  saved."  And  Eph.  ii.  19,  20,  "  Ye  are 
no  more  strangers  and  foreigners,  but  fellow-citizens 
of  the  sairits,  and  of  the  household  of  God  ;  and  are 
built  upon  tl:e  foundation  of  the  apostles  and  proph- 
ets, Jesus  Christ  himself  being  the  chief  corner 
stone."     When,  therefore,  Christ  says,  "  Upon  this 


Ser.  XVIII.]  Samng  Fahb  in  Chrht.  333 

rock  will  I  build  my  church,"  he  must  be  understood 
to  mean,  upon  this  article  of  faith  which  Peter  had 
then  confessed,  and  not  upon  Peter  himself. 

Nor  can  it  reasonably  be  supposed  that  our  Sav- 
iour  would  have  said  things,  as  he  often  did,  which 
were  generally  and  naturally  understood  to  be  making 
himself  equal  with  God,  had  he  not  considered  the 
belief  of  his  being  really  so,  very  necessaiy  to  be 
inculcated.  ^Vould  he  of  whom  the  Father  testified, 
"  My  servant  shall  deal /?;7/^t7///y,"  have  prejudiced 
so  many  of  his  hearers,  and  prevented  their  conver- 
sion, by  insisting  upon,  or  once  insinuating,  what  he 
Avell  knew  they  accounted  blasphemy,  unless  he  had 
viewed  it  as  a  point  of  fundamental  importance  ? 
Some  preachers  may  be  fond  of  tlirowing  out  strange 
things,  \vhich,  if  true,  are  of  little  or  no  consequence  ; 
but  this  certainly  ^vas  not  the  manner  of  the  Author 
and  Finisher  of  our  faith.  From  his  discourses 
relative  to  this  doctrine,  therefore,  we  are  led  to  con- 
clude, not- only  that  it  is  a  real  truth,  but  a  trutli 
very  essential  to  be  known  and  believed  in  order  to 
the  salvation  of  men. 

But  it  is  equally  a  plain  doctrine  of  the  gospel, 
and  equally  an  essential  article  of  our  faith,  that 
Christ  was  a  real  and  proper  man.  1  Cor.  xv.  21, 
22,  "  For  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead.  For,  as  in  Adam 
all  die,  so  in  Christ  shall  all  be  made  alive."  And  ver. 
47,  "  The  first  man  is  of  the  earth,  earthy  ;  the  sec- 
ond man  is  the  Lord  from  heaven."  Phil.  ii.  6,  7,  8, 
"  Who,  being  in  the  form  of  God,  thought  it  not 
robbery  to  be  equal  with  God  ;  but  made  himself 
of  no  reputation,  and  took  upon  him  the  form  of  a 
servant,  and  was  made  in  the  likeness  of  men  ;  and 
being  found  in  fashion  as  a  man^  he  humbled  him- 
self and  became  obedient  unto  death,  even  the  death 
of  the  cross."  1  Tim.  ii.  5,  "  There  is  one  God, 
and  one  Mediator  between  God  and  men,  the  man 
Christ  Jesus."     And  Heb.  ii.  16,  17,  ''For  verily 


334  Saiiing  Faith  in  Christ.  [Ser.  XVIII. 

he  took  not  on  him  the  nature  of  angels ;  but  he  took 
on  him  the  seed  of  Abraham.  Wherefore,  it  behov- 
ed him  in  all  things  to  be  made  like  unto  his  breth- 
ren.^'' 

Some,  who  would  not  be  thought  Arians,  and  who 
acknowledge  the  proper  Divinity  of  our  Saviour,  be- 
lieve, nevertheless,  that  be  existed,  as  a  creature, 
long  before  his  incarnation  :  that  he  was  the  first  of 
all  created  beings,  and  far  superior  to  the  highest 
angels.  But  how  they  can  reconcile  this  idea  of 
him,  with  a  belief  of  his  proper  humanity^  I  do  not 
readily  see.  Surely,  one  who  has  nothing  more  of 
manhood,  than  a  mere  animal  body,  is  not  a  man,  in 
all  things  like  his  brethren  :  and  it  is  not  supposed, 

1  presume,  that  Christ  had  a  human  soul,  besides 
his  Divine,  and  super-angelic  natures.  In  that  case, 
there  must  have  been  three  distinct  natures,  in  one 
person. 

That  Christ  was,  and  continues  to  be,  a  perfect 
man,  however,  is  the  evident  doctrine  of  the  New- 
Testament.  And  the  belief  of  this,  as  wxU  as  of  his 
being  truly  God,  is  undoubtedly  necessary  in  order 
to  our  trusting  in  him  as  a  suitable,  or  capable  Re- 
deemer of  the  souls  of  men. 

2.  To  believe  truly  on  him  whom  God  hath  sent, 
we  must  have  a  right  understanding  and  belief  res- 
pecting the  design  of  his  mission. 

What  that  was  he  himself  hath  declared  in  general, 
John  iii.  17,  "  For  God  sent  not  his  Son  into  the 
world  to  condemn  the  world ;  but  that  the  world 
throuf2:h  him  misht  be  saved."  And  with  what  sal- 
vation,  Ave  are  particularly  informed  m  many  other 
places.  See  Matt.  i.  21 — "He  shall  save  his  peo- 
ple/ro»2  their  sins. '^  1  Thes.  i.  10,  "  Even  Jesus, 
which  delivered  us  from  the  Torath  to  come.''^     And 

2  Tim.  ii.  10,  "  That  they  may  .obtain  the  salvation 
which  is  in  Christ  Jesus,  with  eternal  glory.'''' 


Ser.  XVIII.]  Savhig  Faith  in  Christ.  335 

The  five  thousand  whom  our  Saviour  miraculous- 
ly fed,  as  related  in  the  context,  had  difterent  ideas 
of  this  matter.  They  considered  him  only  as  a  tem- 
poral deliverer:  and  therefore,  though  they  said, 
"  This  is  of  a  truth  that  prophet  that  should  come 
into  the  world,"  yet  they  were  far  from  being  true 
believers  in  him. 

To  have  saving  faith  in  Christ,  we  must  believe 
that  he  was  sent  to  obtain  for  lost  men,  a  spiritual 
and  an  eternal  salvation  :  deliverance  from  sin  and 
hell,  and  the  enjoyment  of  immortal  happiness  in  the 
kingdom  of  heaven. 

3.  It  is  necessary  that  we  should  have  aright  be- 
lief concerning  the  way  and  manner,  in  which  Christ 
hath  procured  this  salvation  for  us. 

He  hath  done  this,  we  are  told,  by  obeying  and 
dying  in  our  nature  and  stead.  It  is  v^^ritten,  "  By 
the  obedience  of  one,  shall  many  be  made  righteous." 
It  is  written,  "  He  was  wounded  for  our  transgres- 
sions ;  he  was  bruised  for  our  iniquities  ;  the  chas- 
tisement of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed."  It  is  written,  "  Christ 
hath  redeemed  us  from  the  curse  of  the  law,  being 
made  a  curse  for  us."  It  is  written,  "Now  once, 
in  the  end  of  the  world,  hath  he  appeared  to  put  away 
sin  by  the  sacrifice  of  himself." 

Here  again,  "  The  liberal  man  dcviseth  liberal 
things  ;"  and  must  do  so  to  be  consistent.  The 
learned  divine  before  quoted,  supposes  it  equally 
immaterial  ^vhat  "sve  believe  concerning  the  w'ay  of 
our  salvation,  as  concerning  the  person  of  our 
Saviour.  "  Say,"  says  he,  "  that  Christ  saves  us 
merely  by  being  a  messenger  from  God  to  reveal  to 
us  eternal  life,  and  to  confer  it  upon  us  ;  or  say,  on 
the  contrary,  that  he  not  only  re'ueals  to  us  eternal  life, 
and  confers  it  upon  us,  but  has  obtained  it  for  us  by 
oflering  himself  a  propitiatory  sacrifice  on  the  cross, 
and  making  satisfaction  to  the  justice  of  the  Deity 


336  Sa'Ding  Faith  in  €hrisu  ,£Ser.  XV III, 

for  our  sins  : — Is  it  not  obvious,  with  respect  to  these 
differences,  that  they  affect  not  the  doctrine  itself  of 
our  salvation  by  Christ ;  and  that  however  they  are 
determined,  the  foundation  of  our  hopes  remains 
the  same  ?" 

And  indeed,  if  the  glory  of  God  were  nothing  to 
be  accounted  of;  if  the  honor  of  Christ  were  a 
matter  of  no  consequence,  and  if  we  might  be  happy 
without  seeing  the  glory  of  God  in  the  face  of  Jesus 
Christ,  as  well  as  with,  this  might  be  obvious.  If 
our  escaping  punishment,  and  obtaining  a  heaven 
agreeable  to  the  native  wish  of  our  hearts,  were  the 
only  things  in  the  universe  of  any  importance,  it 
would  be  very  immaterial  by  whom  we  ^vere  saved, 
or  how.  In  that  case  wt  might  well  enough  believe 
and  preach  another  gospel ;  not  much  offensive  to  a 
Jew,  or  Mahometan,  or  Pagan.  In  that  case,  "  even 
denying  the  Lord  that  bought  us,"  would  be  no 
damnable  heresy.  The  foundation  of  our  hopes 
would  still  remain  the  same. 

But  God,  though  his  name  is  love,  is  not  so  libei"- 
al.  "He  cannot  deny  himself"  Those  whom  he 
would  have  to  be  saved,  he  would  have  come  to  the 
knowledge  of  the  truth,  that  his  name  may  be  glori- 
fied. And  all  other  beings  in  the  universe  would  not 
be  perfectly  satisfied,  to  see  the  guilty  cleared,  and 
the  rewards  of  the  righteous  given  them,  without 
understanding  upon  v.  hat  grounds.  The  sufferings 
of  Christ,  and  the  glory  that  should  follow,  are  things, 
vv'e  are  told,  into  ^vhich  the  angels  desire  to  look. 
We  are  also  told,  that  when  the  Saviour  of  this  ruin- 
ed world  was  born,  a  multitude  of  the  heavenly  host 
sang  together,  "  Glory  to  God  in  the  highest,"  as 
well  as,  "  on  earth  peace,  good  will  towards  men." 
But  that  there  may  be  the  highest  glory  to  God,  or 
any  glory  at  all,  in  the  salvation  of  sinners,  it  must 
be  seen  that  his  grace  is  not  exalted  to  the  eternal 
dishonor  of  his  justice.  "A  just  God,  and  a  Sav- 
iour," is  the  united  name,  in  ^vhich  he  glories  :  and 


Ser.  XVIII.]  Sailing  Faith  in  Christ.  337 

he  would  be  known  to  all,  in  the  former  as  well  as  m 
the  latter  of  these  characters.  Hence  it  was  that  he 
set  forth  Christ  to  be  a  propitiation,  through  faith  in 
his  blood  for  the  remission  of  sins.  This  was  done, 
that  he  might  be  just,  and  be  kno^vn  to  be  so,  while 
he  justifies  transgressors,  on  their  believing  in  Jesus. 
*'  For  Christ  is  the  end  of  the  law  for  righteousness 
to  every  one  that  believeth."  But  not  so  to  unbe- 
lievers. To  any  one  who  remains  in  total  ignorance 
or  error  concerning  Christ,  or  concerning  his  atone- 
ment, he  is  no  end  of  the  law  at  all.  It  is  said,  "  If 
righteousness  came  by  the  law,  then  Christ  is  dead  in 
vain;"  but  equally  in  vain  would  be  his  death,  in 
regard  to  the  glory  of  God  in  the  eyes  of  men, 
if  they  were  to  be  saved  without  seeing  the  ne- 
cessity, or  without  understanding  the  nature,  of  that 
satisfaction  which  was  made  to  divine  justice,  by  his 
painful  and  ignominioiis  sufferings. 

For  these  reasons,  undoubtedly  it  v/as,  that  the 
apostles  so  strenuously  insisted,  in  all  their  preaching, 
on  Christ  crucified  ;  not>vithstanding  they  knew  it 
was  "to  the  Jews  a  stumbling-block,  and  to  the 
Greeks  foolishness."  On  non-essential  points,  they 
fed  those  with  milk  who  were  unable  to  bear  strong- 
meat,  and  were  very  careful  not  to  give  Jew,  or 
Greek,  or  the  church  of  God,  any  offence  ;  but,  upon 
this  great  article  of  salvation  by  the  propitiatory  sac- 
rifice of  God's  only  begotten  Son,  they  determined 
always  to  insist,  let  who  would  be  offended. 

4.  I  will  only  just  observe  further,  that  it  is  ne- 
cessary to  have  a  firm  and  full  belief  of  the  power 
and  willingness  of  Christ  to  save,  all  who  are  willing 
to  be  saved  by  him,  in  every  respect  in  which  they 
need  salvatioH. 

As  to  the  all-sufficiency  of  his  power ;  see  1  Cor. 
i.  30,  "  But  of  him  are  ye  in  Christ  Jesus,  who  of 
God  is  made  unto  us  wisdom,  and  righteousness, 
and  sanctification,   and  redemption."      Col.   i.   19, 

T  t 


338  Sailing  Faith  in  Christ.  [Ser.  XVIII. 

*'  For  it  pleased  the  Father,  that  in  him  should  all 
fulness  dwell."  And  Heb.  vii.  25,  "  Wherefore  he 
is  able  also  to  save  them  to  the  uttermost  that  come 
unto  God  by  him." 

As  to  his  vv  illingness  to  save  any  sinner  who  thus 
comes  ;  see  Matt.  xi.  28,  "  Com.e  unto  me,  all  ye 
that  labor  and  are  heavy  laden,  and  I  will  give  you 
rest."  And  John  vi.  37,  "  All  that  the  Father  giv- 
eth  me  shall  come  to  me  ;  and  him  that  cometh  to 
me  I  will  in  no  wise  cast  out." 

And  the  truth,  both  of  Christ's  being  able  and 
willing  thus  to  save,  is  seen  and  relied  upon  by  all 
true  believers.  1  Tim.  i.  15,  "  This  is  a  faithful 
saying,  and  worthy  of  ail  acceptation,  that  Christ  Je- 
sus came  into  the  W'orld  to  save  sinners  ;  of  whom 
I  am  chief."  And  2  Tim.  i.  12,  "  I  know  whom 
I  have  believed,  and  I  am  persuaded  that  he  is  able 
to  keep  that  which  I  have  committed  unto  him 
against  that  day." 

These  are  the  things  concerning  Christ,  necessa- 
ry to  be  believed.  But  it  must  not  be  forgotten  that 
there  is  a  peculiar  manner  of  believing  these  things, 
which  is  essential  to  saving  faith. 

It  has  been  confidently  asserted,  indeed,  by  one 
author,  at  least,  that  the  faith  by  which  we  are  jus- 
tified, is  a  simple  belief  of  the  simple  truth.  He  says, 
*'  Let  us  lay  aside  all  questions  about /^ow  a  man  be- 
lieves ;  and  let  the  only  question  be,  What  does  he 
believe  ?  Every  one  who  believes  the  same  truth 
which  the  apostles  believed,  has  equally  precious  faith 
with  them.  He  has  unfeigned  faith  and  shall  assur- 
edly be  saved."* 

But  if  we  believe  simply  as  the  apostles  did,  or  as 
their  I^ord  taught  them,  I  am  persuaded  we  shall 
not  believe  this  doctrine.  John  says  of  Christ,  "  As 
many  as  receiijed  him,  to  them  gave  he  power  to  be- 
come the  sons  of  God,  even  to  them  that  believe  on 

*  Mr.  Sandeman. 


Ser.  XVIII.]  Samng  Faith  in  Christ.  339 

his  name."  Paul  tells  us  of  the  pious  patriarchs, 
"  These  all  died  in  faith  ;  not  having  received  the 
promises,  but  having  seen  them  afar  off,  were  per- 
suaded of  them,  and  embraced  them.  He  also  speaks 
of  such  as  perished,  "  because  they  received  not  the 
Io=ve  of  the  truth,  that  they  might  be  saved."  Peter, 
having  spoken  of  coming  to  Christ,  and  being  built 
upon  him  as  the  elect  and  precious  corner  stone  in 
Zion,  says,  *'  unto  you,  therefore,  which  believe, 
he  is  precious.''''  And  James  spends  a  whole  chapter 
in  showing  that  a  simple  belief  of  the  truth  will  not 
save  men  ;  observing,  among  other  things,  that  the 
devils  have  this  faith. 

Thus  the  apostles  taught ;  and  thus  they  had  learn- 
ed of  their  Divine  Lord.  Many  are  the  sayings  of 
our  Saviour  which  evidently  teach  us  that  the  consent 
of  men  to  be  saved  by  him,  as  well  as  their  assent  to 
the  truth  delivered  by  him,  and  revealed  concerning 
him,  is  necessary  in  order  to  an  interest  in  his  salva- 
tion. He  said  to  unbelievers,  "Ye  will  not  co7ne 
unto  me  that  ye  might  have  life."  He  said,  "  If  any 
mian  thirst,  let  him  come  unto  me  and  drink."  He 
said,  "  Whosoever  he  be  that  forsaketh  not  all  that 
he  hath,  he  cannot  be  my  disciple  :  and  whosoever 
doth  not  bear  his  cross,  and  come  after  me,  cannot 
be  my  disciple."  But  he  hath  sufficiently  decided 
this  point  in  our  text  itself,  that  saving  faith  imj-Jies 
activity,  or  something  done  ;  and  is  not  a  mere  pas- 
sive conviction  of  any  truth  whatever  :  "  This  is  the 
wor/^  of  God,  that  ye  believe." 

True  believers  receive  the  truth  in  loi}e.  They 
embrace  the  doctrines,  and  promises,  and  terms  of  the 
gospel  with  cordial  complacency.  They  love  the 
Lord  Jesus  Christ  in  sincerity.  They  come  unto 
him,  and  to  God  by  him.  They  trust  in  him,  and 
are  made  his  willing  people  in  the  day  of  his  power 
— willing  to  be  taught,  saved,  and  governed  by 
him,  as  their  prophet,  priest  and  king.  These  exer- 
cises of  heart,  as  well  as  right  ideas  and  convictions 


S40  Saving  Faith  in  Christ.  [Ser.  XVIII. 

of  every  necessaiy  truth,  are  evidently,  according  to 
tlic  scriptures,  of  the  essence  of  saving  faith. 

II.  It  remains  to  be  considered,  how  we  are  to 
understand,  that  believing  thus  on  him  whom  he  hath 
,scnt,  is  the  work  of  God. 

From  the  question  to  vvhich  these  w  ords  are  an 
answer,  it  is  ob\  ious  that  our  Saviour  here  speaks  of 
the  Avork  which  God  requires  us  to  do,  and  not  of 
that  v»  hich  he  does  in  us  and  for  us.  Faith  is  the 
gift  of  God,  as  a  foundation  for  it  is  laid  by  the 
renewing  of  the  Holy  Ghost :  nevertheless,  it  is  the 
act,  and  the  duty  of  man.  1  John  iii.  23,  "  This  is 
his  commandment,  that  we  should  believe  on  the 
name  of  his  Son  Jesus  Christ."  And  John  iii.  18, 
"  He  that  belie  veth  not  is  condemned  already;  be- 
cause he  hath  not  believed  in  the  name  of  the  only 
begotten  Son  of  God." 

But,  believing  in  Christ,  is  not  the  only  duty  re- 
quired of  man,  under  the  gospel.  "  God  nowcom- 
mandeth  all  men  every  where  to  repent.''"^  Yea,  re- 
pentance seems  to  be  spoken  of  as  prior  to  saving 
faith  :  P4ark  \.  15,  "  Repent  ye,  and  believe  the 
gospel."  Acts  XX.  21,  "  Testifying  both  to  the  Jews, 
and  also  to  the  Greeks,  repentance  toward  God, 
and  faith  tovrard  our  Lord  Jesus  Christ."  And  as 
a  man  must  repent  sincerely,  before  he  can  believe 
to  the  saving  of  tlie  soul  ;  so,  those  who  thus  be- 
lieve, must  bring  forth  fruits  meet  for  repentance. 
They  must  maintian  good  w  orks,  and  be  holy  in  all 
manner  of  coriversation,  or  their  faith  will  not  save 
them.  "  The  grace  of  God  that  bringeth  salvation 
— teachethus,  that,  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  righteously,  and  gcdl}', 
in  this  present  world."  And  we  read  that  God,  "  in 
the  day  of  tlie  revelation  of  his  righteous  judgment, 
will  renckr  to  every  nian  accordirig  to  his  deeds  ;  to 
ihcni  ^vho,  by  patient  continuance,    in  neil   doing, 


Ser.  XVIII.]  Sa'uing  Faith  in  Chnsi.  341 

seek  for  glory,  and  honor,  and  immortality,  eternal 
life."  Why  then  should  it  be  said  of  believing 
on  him  whom  he  hath  sent,  this  is  the  work,  and  not 
rather  a  w  ork  of  God  ? 

I  answer  ;  Though  believing  in  Christ  is  not  the 
only  duty  \\  hich  God  requires  of  man,  nor  the  only 
one  which  is  made  necessaiy  to  his  salvation  ;  yet, 
to  believe  with  the  heart  on  the  Saviour  of  sinners, 
is  required  in  a  peculiar  manner,  and  for  singular 
purposes.     More  particularly, 

1.  Believing  on  him  whom  he  hath  sent,  is  the 
work  of  God,  as  tliis  is  the  only  thing  in  a  sinner, 
by  which  he  can  attain  unto  justification  of  life.  By 
this  alone  can  we  have  admission  iijto  the  covenant 
favor  of  God,  or  become  entitled  to  the  promises  of 
his  everlasting  love.  This  alone  determines  the 
matter  respecting  a  man's  eternal  happiness.  John 
iii.  ^6^  "  He  that  believeth  on  the  Son  hath  ever- 
lasting life  :  and  he  that  believeth  not  the  Son  shall 
not  see  life  ;  but  the  wrath  of  God  abideth  on  him." 
Rom.  iii.  20 — 23,  "  By  the  deeds  of  the  law  there 
shall  no  flesh  be  justified  in  his  sight. — But  now  the 
righteousness  of  God  without  the  law  is  manifested, 
being  witnessed  by  the  law  and  the  prophets  ;  even 
the  righteousness  of  God,  which  is  by  faith  of  Jesus 
Christ  unto  all,  and  upon  all  them  that  believe  ;  for 
there  is  no  difference  ;  for  all  have  sinned,  and  come 
short  of  the  glory  of  God."  And  ver.  27,  28, 
*'  Where  is  boasting  then  ?  It  is  excluded.  By  what 
law?*  of  works?  Nay;  but  by  the  law  of  faith. 
Therefore  we  conclude  that  a  man  is  justified  by 
faith  without  the  deeds  of  the  law." 

Thus  faith  stands  alone,  in  the  affair  of  gospel 
justification.  By  this  alone  Vvc  obtain  remission  of 
sins,  and  an  unfailing  title  to  the  kingdom  of  heaven. 
"  To  him  that  Morketh  not,  but  believeth  on  him 
thatjustifieth  the  ungodly,  his  faith  is  counted  for 
righteousness."     Not  tliat  there  is  any  thing  so  sin- 


342  Samng  Faith  in  Christ.  [Ser.  XVII L 

gularly  excellent  in  faith  itself.  If  it  entitled  a  sin- 
ner to  justification  by  reason  of  its  own  merit,  boast- 
ing would  not  be  excluded  by  the  law  of  faith,  any 
more  than  b)^  the  law  of  works.  All  that  gives  faith 
the  only  place,  or  any  preference,  in  this  all- impor- 
tant matter,  is  its  laying  hold  of,  resting  upon,  and  so 
obtaining  an  interest  in,  "  The  Lord  our  righteoiis- 
Qiess  ;"  in  whom  there  is  a  full  sufficiency  of  merit 
for  the  most  unworthy.  We  are  justified  by  faith, 
in  distinction  from  every  thing  else,  done  by  us,  or 
found  in  us,  only  because,  in  believing,  we  receive 
Christ,  and  become  his  disciples  and  subjects  :  and 
this  places  us  in  such  a  relation  to  him,  that,  with 
propriety,  we  can  be  received  into  the  covenant  fa- 
vor of  God  wholly  on  his  account.  In  families,  and 
in  kingdoms,  it  is  a  common  thing  for  all  the  mem- 
bers to  partake  of  the  honors  and  advantages  pro- 
cured by  the  merit  or  la,bors  of  the  head.  And 
whatever  makes  one  a  member  of  a  particular  family 
or  nation,  gives  him  a  title  to  the  privileges  and  dis- 
tinctions of  that  community.  Now  faith  in  Christ 
being  that  alone  by  which  we  become  members  of 
his  body— of  his  household  and  kingdom  ;  it  is  by 
this  alone  that  w^e  are  entitled  to  the  benefits  of 
his  merit  and  labors — of  his  obedience,  sufferings, 
and  intercession. 

For  this  reason,  when  our  Saviour  was  asked, 
"  What  shall  we  do  that  we  might  work  the  v/orks 
of  God  ?"  he  might  M^ell  answer,  "  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  he  hath  sent." 
As  if  he  had  said  ;  You  will  find  yourselves  altogeth- 
er mistaken  if  you  think  of  obtaining  the  favor  of 
God,  and  his  spiritual  and  eternal  blessings,  by  any 
good  works  of  your  own.  The  only  thing  you  can 
do  in  order  to  this,  and  the  only  thing  which  he  re- 
quires of  you  for  this  end,  is  to  receive  his  Son, 
whom  he  hath  sent  to  fulfil  all  righteousness  for  you, 
relying  upon  him  entirely  for  all  the  merit  you  need, 
to  recommend  you  to  the  divine  mercy. 


Ser.  XVIII.]  Saving  Faith  in  Christ.  343 

2.  To  believe  in  Christ  is  the  work  of  God — the 
first  and  great  thing  \\  hich  he  insists  upon,  as  all 
our  vv  orks  must  be  performed  in  the  exercise  of  this 
faith,  in  order  to  their  being  acceptable  in  his  sight, 
and  rewardable  in  the  world  to  come. 

Col.  iii.  17,  "  Whatsoever  ye  do  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus."  1  Pet.  ii.  5, 
"  Ye  also,  as  living  stones,  are  built  up  a  spiritual 
house,  an  holy  priesthood,  to  ofter  up  spiritual  sacri- 
fices, acceptable  to  God  by  Jesus  Christ."  And 
1  Cor.  iii.  11 — 14,  "  For  other  foundation  can  no 
man  lay  than  that  is  laid  which  is  Jesus  Christ. 
Now,  if  any  man  build  upon  this  foundation^  gold, 
silver,  precious  stones,  wood,  hay,  stubble  :  Every 
man's  work  shall  be  made  manifest ;  for  the  day  that 
Cometh  shall  declare  it,  because  it  shall  be  revealed  by- 
fire  ;  and  the  fire  shall  try  every  man's  work  of  what 
sort  it  is.  If  any  man's  work  abide,  which  he  hath 
built  thereupon^  he  shall  receive  a  reward."  Imper- 
fect good  Avorks  deserve  a  curse,  because  of  their  de- 
ficiency ;  and  can  never  entitle  the  doer  of  them  to 
a  blessing,  on  the  ground  of  strict  law  and  justice. 
But  when  they  are  done  in  the  name  of  Christ,  and 
by  one  who  belongs  to  him,  their  imperfections  being 
pardoned  through  his  atonement,  as  far  as  there  is 
any  real  goodness  in  them,  they  will  be  graciously 
accepted,  and  gloriously  recompensed  at  the  resurrec- 
tion of  the  just.  The  acceptance  of  our  services,  as 
well  as  the  justification  of  our  persons,  is  only 
through  faith  in  Christ. 

3.  To  believe  on  him  whom  he  hath  sent,  may  be 
said  to  be  the  work  of  God,  because  all  our  spiritual 
ability  for  the  performance  of  good  works,  besure 
with  that  perseverance  ^\hich  our  final  salvation  re- 
quires, is  from  union  to  Christ  by  faith.  John  xv.  5, 
"  I  am  the  vine,  ye  are  the  branches  ;  he  that  abid- 
eth  in  me,  and  I  in  him,  the  same  bringeth  forth 
much  fi-uit;  for  without  me  ye  can  do   nothing." 


344  Samiig  Faith  in  Christ.  [Scr.  XVIII. 

Gal.  ii.  20,  "  lam  crucified  with  Christ :  neverthe- 
less I  live ;  yet  not  I,  but  Christ  liveth  in  me  : 
and  the  life  which  I  now  live  in  the  flesh,  I  live  by 
the  faith  of  the  Son  of  God.'»  And  Pliil.  iv. 
13,  ''  I  can  do  all  things  through  Christ  which 
strengthened!  me."  Now,  since  the  best  of  men 
are  thus  dependant  on  Christ  for  a  life  of  holiness — 
since  all  spiritual  strength  for  such  a  life  is  derived, 
by  faith,  from  him ;  the  answer  is  natural  to  those 
who  inquired,  "  What  shall  we  do  that  we  might 
work  the  works  of  God?"  "  This  is  the  work  of 
God,  that  ye  believe  on  him  whom  he  hath  sent." 

Our  subject  may  be  applied  and  improved  to  the 
following  purposes : 

1.  To  make  us  cautious  not  to  entertain  Avrong 
ideas  of  saving  faith.  Such  definitions  have  been 
eiven  of  it  bv  manv,  as  render  their  doctrine  of  ius- 
tification  by  faith  alone,  liable  to  just  and  ^veighty 
objections.  If  vve  explain  that  faith  by  Avhich  alone 
men  become  infallibly  entitled  to  eternal  salvation, 
as  being  only  a  bare  conviction  that  the  gospel  re- 
port is  true  ;  or  to  be  only  a  confident  belief  that 
they  themselves  are  elected  and  shall  be  saved,  we 
thus  make  void  the  law ;  and  likewise  the  great  de- 
sign of  the  gospel.  Such  a  faith  as  either  of  these, 
pre- supposes  no  holiness  of  heart ;  and  will  not  ne- 
cessarily, or  naturally,  be  productive  of  any  real  ho- 
liness of  life.  If,  on  the  contrary,  conformably  to 
the  evangelist  John,  we  suppose  that  as  many  as 
recei've  Christ,  become  the  sons  of  God ;  having 
been  previously  born,  '*  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God  : " 
if  we  suppose  regeneration  prior  to  saving  faith,  and 
that  faith  implies  a  cordial  reception  of  Christ  in  all 
his  mediatorial  offices,  W'ith  a  hearty  determination 
to  be  his  obedient  subjects  ;  then,  though  "  we 
conclude  that  a  man  is  justified  by  faith  ^vithout  the 


Ser.  XVIII.]  Samng  Faith  in  Cbrht.  345 

deeds  of  the   law,"  good  works  v/ill  be  effectually 
secured,  and  the  Iav»'  most  honorably  established. 

2.  We  may  hence  judge  what  is  truth,  in  regard 
to  the  importaiice  of  maintaining  or  denying,  tliat 
our  justification  before  God,  is  by  faith  alone  in  the 
righteousness  of  Christ. 

The  smooth  Doctor,  several  times  refered  to  in 
the  preceding  discourse,  gliding  over  the  capital 
points  of  contention  among  christians,  and  pronounc- 
ing them  all  of  contemptible  insignificance,  says; 
"  I  will  further  instance  in  the  disputes  about  justifi- 
cation. There  are  no  disputes  which  have  disturb- 
ed the  christian  church  much  more  ;  nor  are  tliere 
any  which  can  appear,  to  a  considerate  man,  more 
unmeaning  and  trifling.  The  principal  subject  of 
these  disputes  has  been  the  question,  v.hether  v.e 
are  justified  by  faith  alone,  or  by  faith  in  conjunction 
with  good  works.  You  should  consider,  with  res- 
pect to  this  question,  that  those  who  hold  notions 
the  most  rigid,  make  justifying  faith  to  be  the  seed 
and  principle  of  personal  holiness  ;  and  that  there  is 
no  sect  of  christians  (howe\  er  extravagant  their  doc- 
trines may  be)  which  have  not  some  expedient  or 
saho  for  maintaining  the  necessity  of  good  v/orks. 
If  they  say  that  personal  holiness  is  not  a  condition  of 
justification,  they  say  w^iat  amounts  to  the  same,  that 
it  is  ^i  qualification  which  raiist  be  found  in  all  justifi- 
ed persons,  and  that  without  it  we  cannot  be  accept- 
ed. If  they  say  that  we  are  justified  by  faith  alone, 
they  add,  that  ^ve  cannot  be  justified  by  that  faith 
Avhich  is  alone  (tiiat  is,  by  a  faith  not  accompanied 
with  good  w'orks)  and  that  it  is  only  on  the  virtuous 
belie\  er,  or  the  man  who  proves  the  truth  of  his  faith 
by  his  works,  that  the  grace  of  God  in  Christ  wi\I 
confer  future  happiness.  Hov/  trilling  then  have 
beeii  the  controversies  on  this  subject  ?  As  long  as 
all  hold  that  the  practice  of  righteousness  is  necessary 
to  bring  us  to  heaven,  ^vhat  does  it  signify  whether  it 

U  u 


346  Sai}ing  Faith  in  Christ.  [Ser.  XVIII. 

is  necessar/  as  the  condition  of  heaven,  or  as  an  indis- 
pensible  qualification  for  it  ?" 

Thus  suddenly,  and  with  the  utmost  ease,  we  have 
i\  final  settlement  of  this  troublesome  controversy  ! 
But,  by  this  hasty  decision,  l^oth  parties  will  not  be 
satisfied.  The  dispute  may  not  be  so  very  trifling 
on  one  side,  however  needless  it  should  appear  to 
have  been  on  the  other.  If  all  who  hold  the  doctrine 
of  justification  by  faith  alone,  had  so  explained  them- 
selves that  the  most  jealous  advocates  for  good  works 
could  have  no  great  occasion  to  dispute  against  it ; 
still  there  may  be  reason  enough  to  contend  earnestly 
for  it,  as  one  of  the  most  essential  articles  of  the  faith 
once  delivered  to  the  saints.  Notwithstanding  all 
acknowledge,  that  a  recovery  to  personal  holiness  is 
an  essential  part  of  our  salvation,  and  that  the  un- 
righteous shall  not  inherit  the  kingdom  of  God, 
upon  the  gospel  plan  ;  yet,  between  holding  that  we 
vj-e  just ificd  by  faith  alone,  and  by  faith  in  conjunction 
with  good  works  ;  there  is  as  wide  a  difference  as 
betw^een  trusting  entirely  in  the  righteousness  of 
Christ,  and  pailly  in  our  own  righteousness,  as 
the  meritorious  ground  of  acceptance  with  God. 
Andif  any  man  does  the  latter,  an  apostle  will  tell 
liinl,  he  is  fallen  from  grace,  and  Christ  shall  profit 
him  nothing.  It  may  easily  be  taken  for  granted, 
that  the  doctrine  of  justification  by  faith  is  an  error  ; 
and  it  may  be  shown,  without  much  difficulty,  that  it 
is  not  a  ^ery  dangerous  error.  But  those  who  are 
convinced  it  is  a  gospel  truth,  and  who  rightly  un- 
dcrstarid  the  reasons  of  it,  will  not  so  easily  give  it  up, 
or  cease  to  insist  upon  it,  if  they  have  any  concern 
for  tlic  glory  of  God,  or  the  salvaticMi  of  men. 

3.  It  may  hence  be  seen  that  ministers  of  the 
gospel  may  wtU  direct  even  unregenerate  sinners  to 
belict  e  in  Christ  to  the  saving  of  their  souls  ;  and 
represent  this  as  their  indispensible  duty,  and  the 
on!}-  \vay  of  peace  and  safety.     We  have  the  highest 


Ser.  XVIII.]  Sanjing  Faith  in  Christ.  347 

authorities  for  such  directions  and  representations. 
When  the  jailor  said  to  Paul  and  Silas,  "  Sirs,  what 
must  I  do  to  be  saved  ?"  they  answered  him  imme- 
diately, "  Believe  on  the  Lord  Jesus  Christ."  And 
you  see  what  was  the  answer  of  our  divine  Lord 
and  Teacher,  to  those  whose  hearts  were  carnal, 
when  they  inquired  what  they  should  do  that  they 
mii^ht  work  the  works  of  God.  Nor  can  sinners 
have  any  thing  to  object  against  the  reasonableness 
of  such  directions,  or  against  their  obligation  to  a 
compliance  with  them,  except  what  must  arise  from 
the  blindness,  the  hardness,  the  total  wickedness  of 
their  hearts, 

4.  Hence  let  those  who  are  following  directions 
short  of  this,  be  cautioned  not  to  make  a  righteous- 
ness of  their  external  duties,  or  to  think  they  arc 
working  the  works  of  God,  while  they  do  not  truly 
believe  on  him  W'hom  he  hath  sent. 

Awakened  sinners,  if  they  reform  their  lives,  and 
become  constant  in  attending  upon  the  outward  and 
ordinary  means  of  grace,  often  grow  easier  in  their 
minds,  thinking  that  they  are  now  doing  their  duty, 
and  are  in  a  hopeful  way  to  obtain  mercy  :  thinking 
God's  anger  will  now  be  turned  away  from  them,  since 
they  are  doing  the  best  they  can.  Such  self-righteous 
imaginations  are  undoubtedly  the  ruin  of  many  souls. 
You  ought  not,  indeed,  to  be  careless  about  the  ex- 
ternals of  morality,  nor  to  neglect  a  constant  attend- 
ance on  the  instituted  means  of  instruction  and  con- 
version. Nor  are  vou  to  think  there  is  no  hope 
from  the  use  of  these  means,  v»  hile  you  zsq  not  true 
believers.  There  is  encouragement  to  search  the 
'scriptures,  since  these  testify  of  Christ,  and  a  careful 
perusal  of  them  is  the  way  to  see  for  yourselves, 
what  you  are  to  believe  concerning  him.  There  is 
encouragement  to  attend  upon  the  ^^^ord  prcnched, 
and  to  be  attentive  to  it,  since  faith  cometh  by  hear- 
ing.    There  is  encouragement  to  pray,  since  faith  is 


348  Samng  Faith  in  Christ.  [Ser.  XVIII. 

the  gift  of  God  ;  and  since  attempting  to  praj,  in 
your  present  unhappy  condition,  has  a  tendency  to 
convince  you  of  the  depravity  of  your  hearts,  and  of 
your  total  want  of  the  spirit  of  grace  and  suppHca- 
tion.  But  3  on  ought  to  be  told,  and  must  Idc  made 
to  know,  that  however  your  lives  ma}'  be  reformed, 
and  however  much  you  may  read,  and  hear,  and 
pray  ;  as  long  as  your  heaiis  reject  the  only  Saviour, 
and  you  do  nothing  in  the  exercise  of  faith  in  him, 
you  cannot  please  God,  or  be  at  all  acceptable  in 
his  sight  :  nor  can  VvC  assure  you  that  he  will  ever 
give  you  renewing  grace.  You  are  condemned  still, 
as  much  as  ever  ;  and  the  wrath  of  God,  as  much  as 
ever,  abideth  on  you  ;  and  is  this  a  state  in  which 
you  ought  to  make  yourselves  easy  !  Certainly,  in  a 
case  of  so  much  danger,  and  in  a  miatter  of  such 
e-\'erlastiu?;  consequence,  you  ought  to  .9'ive  your- 
selves  no  rest,  till  you  have  fled  for  refuge  and  laid 
hold  on  the  hope  set  before  you.  Till  you  have  re- 
ceived Christ,  and  are  found  in  hira  ;  not  having 
your  own  righteousness  which  is  of  the  law,  but  that 
Yvhich  is  throup^h  the  faith  of  Christ,  the  rij^hteous- 
nessvhlch  is  of  God  by  faith.  Very  pertinent  to 
the  case  of  an  awakened  sinner,  out  of  Christ,  is  the 
angel's  admonition  to  Lot,  v.'henledby  the  hand  out 
of  Sodom  :  "  Escape  for  thy  life  ;  look  not  behind 
thee,  neither  stay  thou  in  all  the  j^lain  :  escape  to 
the  mountain,  lest  thou  be  consumed." 

5.  Let  those  vvho  think  themselves  beiic^Trs,  be 
cautioned  not  to  rest  in  faith,  as  if  this  were  tl^  only 
work  required  of  them,  or  the  only  thing  that  will 
ha\'e  any  influence  on  their  condition  in  the  world  to 
come.  They  who  liave  beliei'cd  in  God,  and  also' 
in  Christ,  must  be  careful  to  nraintain  good  v;orks. 
In  point  of  duty,  the  gospel  enjoins  sinless  perfec- 
tioJi,  as  much  as  the  law  :  nor  are  any  under  so  great 
obligation  as  true  belie\'ers,  to  abound  in  the  fruits  of 
righteousness,  vvhich  are  by  Jesus  Christ,   unto  the 


Ser.  XVIII.  ]  Saving  Faith  in  Christ.  349 

glory  and  praise  of  God.  Let  it  also  be  remembered, 
that  there  is  no  other  way  to  make  your  calling  and 
election  sure.  That  faith  which  docs  not  imply  a 
good  heart,  or  is  not  followed  by  a  good  life,  is  not 
the  faith  of  God's  elect.  It  is  dead,  like  the  body 
widiout  the  soul.  It  is  no  better  than  the  faith  of 
devils.  The  only  faith  in  Christ  whereby  we  can  be 
saved,  is  one  which  works  by  love,  and  leads  to  holi- 
ness in  all  manner  of  conversation.  And  in  point  of 
interest,  how  powerful  are  the  motives  set  before 
christians,  to  works  of  faith  and  labors  of  love  ?  For 
every  good  work,  done  from  love  to  God  and  men, 
and  in  the  exercise  of  faith  in  Christ,  we  are  assured 
of  receiving  an  eternal  reward — an  additional  weight 
of  glory.  "  Having,  therefore,  these  promises, 
dearly  beloved,  let  us  cleanse  ourselves  from  all 
filthiness  of  the  flesh  and  spirit,  perfecting  holiness 
in  the  fear  of  God." 


SERMON  XIX. 


ON  THE  PRESERVATION  AND  PERSEVERANCE  OF 
TRUE  BELIEVERS  IN  CHRIST. 


I  PETER  I.  5. 


Who  are  kefit  by  the  iwiver  of  God,  through  faith,  unto  salva- 
tion. 


Jl  ETER  was  called  to  the  apostleship  of 
the  circumcision,  as  is  observed  by  Paul  ;  and  his 
two  epistles  seem  to  have  been  chiefly  designed  for 
the  converted  Jews.  James  expressly  inscribes  his, 
"  To  the  twelve  tribes  which  are  scattered  abroad." 
And  this  first  of  Peter  is  superscribed  in  a  very  simi- 
lar manner  :  ver.  i,  "  Peter,  an  apostle  to  the  stran- 
gers scattered  thoughout  Pontus,  Galatia,  Capado- 
cia,  Asia,  and  Bethynia."^  They  were  thus  disper- 
sed, it  is  probable,  by  the  persecution  which  began 
at  Jerusalem  soon  after  the  ascension  of  Christ. 
The  apostle  begins  his  letter  to  them  witli  a  descrip- 
tion of  their  character  and  state,  and  with  the  apostol- 
ic benediction  :  ver.  2,  "  Elect  according  to  the 
foreknowledge  of  God  the  Father,  through  sanctifi- 
cation  of  the  Spirit  unto  obedience,  and  sprinkling 
of  the  blood  of  Jesus  Christ  :  Grace  unto  you,  and 
peace,  be  multiplied."  Then,  to  console  them  under 
present  sufferings,  and  in  their  exile  from  the  earthly 


35^  On  the  Presevaation^        [Ser.  XIX. 

land  of  promise,  he  reminds  them  of  die  better 
country,  even  an  heavenly,  which  they  had  in  certain 
reversion  :  ver.  3,  4,  "  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ,  who,  according 
to  his  abundant  mercy,  halh  begotten  us  again  unto 
a  lively  hope,  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  to  an  inheritance  incorruptible,  and 
undefiled,  and  that  fadeth  not  a^vay,  reserved  in 
heaven  for  you."  In  our  text,  he  then  assures 
them,  that  as  this  glorious  inheritance  w  as  reserved 
for  them,  so  they  Avere  effectually  secured  from  falling 
short  of  its  final  possession.  Who  are  kept  by  the 
poijoer  of  God,  through  faith,   unto  sahation. 

The  doctrine  of  the  saints'  perseverance,  like  the 
other  capital  doctrines  of  the  gospel,  is  tauglit,  at 
sundry  times,  in  divers  manners  of  expression,  that 
it  might  be  more  fully  understood  :  and  to  this  end, 
as  well  as  for  the  sake  of  greater  variety  of  method, 
it  may  be  most  useful,  many  times,  to  follow  the 
particular  phraseology  of  scripture.  Accordingly, 
on  this  text,  it  is  proposed. 

To  consider  the  state  and  character  of  those  here 
said  to  be  kept — From  what,  all  such  are  kept — 
How  they  are  kept — The  certainty  that  they  shall  be 
thus  kept  ;  and  the  objections  which  have  been  sup- 
posed to  lie  against  this  doctrine,  that  any  are  so  in- 
fallibly secured  by  divine  power  and  grace. 

I.  It  is  proposed  to  consider,  very  briefly,  the 
state  and  character  of  those  who  are  here  said  to  be 
kept  unto  salvation.     And, 

1.  They  are  such,  and  such  only,  as  have  been 
renewed  in  the  spirit  of  their  minds. 

The  persons  spoken  of  in  our  text,  had  been  be- 
fore described  as  being,  "  Elect  according  to  the 
foreknowledge  of  God,  through  sanctification  of  the 
Spirit  unto  obedience."  It  is  supposed  by  the  apos- 
tle that  they  had  been  effectually  called  to  holiness  and 


Ser.  XIX.]    and  Perseverance  of  Saints.  353 

virtue  ;  or,  as  another  apostle  expresses  it,  that  they 
had  been  created  unto  good  ^^•orks.  The  election  of 
particular  persons  to  eternal  life,  is  made  evident  to 
themselves  and  others,  only  by  their  begun  sanctifi- 
catlon,  in  effectual  calling.  Phil.  i.  6,  "  Being 
confident  of  this  very  thing,  that  he  who  hath  begun 
a  good  work  in  you,  will  perform  it  until  the  day  of 
Jesus  Christ."  Before  regeneration  there  is  no 
ground  for  confidence,  concerning  any,  that  they  will 
ever  be  saved.  "  Perachentiire^  God  will  give  tliem 
repentance;"  but,  very  possibly  he  may  not.  In 
this  matter,  "  he  hath  mercy  on  whom  he  will  have 
mercy." 

2.  Those  only  of  whom  we  have  any  certainty 
that  they  will  be  kept  unto  salvation,  are  true  believ- 
ers in  Clii'ist. 

Heb.  X.  39,  "  We  are  not  of  them  who  draw 
back  unto  perdition ;  but  of  them  that  believe  to  the 
saving  of  the  soul."  None  but  those  who  thus 
believe,  are  entitled  to  the  promises  of  persevering 
grace.  2  Cor.  i.  20,  21,  22,  "  For  all  the  promises 
of  God  in  him  are  yea,  and  in  him  amen,  unto  the 
glory  of  God.  No^v  he  ^vhich  stablisheth  us  with 
you  in  Christ,  is  God  :  Who  hath  also  sealed  us,  and 
given  us  the  earnest  of  the  Spirit  in  our  hearts."  And 
Eph.  i.  13,  "  In  whom  ye  also  trusted,  after  that  ye 
heard  the  word  of  truth,  the  gospel  of  your  salvation : 
in  whom  also,  after  that  ye  believed,  ye  were  sealed 
with  that  holy  Spirit  of  promise."  Persons  may 
make  a  profession  of  the  christian  faith,  and  may  have 
a  strong  conviction  for  a  time  that  the  gospel  is  true, 
and  yet  afterwards  wholly  apostatize,  and  become 
infidels.  To  believe  to  the  saving  of  the  soul,  is  to 
see  the  glory,  as  well  as  truth  of  the  gospel,  and  cor- 
dially to  embrace  it :  to  embrace  it,  not  only  as  true, 
but -also  as  good.  "  With  the  heart  man  believeth 
imto  righteousness."  A  hearty  willingness  to  be 
saved  from  sin,   and  to  be  saved  from   wrath,  and 


554  On  the  Presewatwi,        [Ser.  XlX. 

entitled  to  the  rewards  of  the  righteous,  in  the  gospel 
way,  is  essential  to  that  faith  by  which  alone  a  man  is 
justified.  And  those  only  who  are  thus  in  a  state  of 
justification,  have  any  promise  of  being  kept  from 
final  perdition.  Rom.  v.  1,  2,  "  Being  justified  by 
faith,  we  have  peace  with  God,  through  our  Lord 
Jesus  Christ  :  By  whom  also  we  have  access  by  faith 
into  this  grace  wherein  we  stand,  and  rejoice  in  hope 
of  the  glory  of  God." 

II.  Let  us  consider  from  ^vhat,  and  how  far,  all 
regenerate  believers  are  kept.  Certainly,  not  from 
all  evil. 

To  the  natural  evils  of  this  life,  they  are  liable, 
in  common  v/iia  others.  Yea,  they  have  many  times 
a  double  portion  of  temporal  afflictions.  The  apos- 
tle, after  having  in  our  text,  told  his  cliristian  breth- 
ren of  their  perfect  safety  in  regard  to  another  world  ; 
"  wherein,"  says  he,  "  ye  greatly  rejoice  ;"  im- 
mediately adds,  "  Though  now  for  a  season  (if  need 
be)  ye  are  in  heaviness,  through  manifold  tempta- 
tions ;"  that  is,  trials.  It  is  only  when  they  have 
need  of  it,  as  well  as  deserve  it,  that  those  v/ho  are  in 
the  covenant  of  grace,  meet  with  grievous  troubles. 
But  it  is  often  needful,  for  the  mortification  of  re- 
maining corruptions,  and  for  their  furtherance  in  faith 
and  holiness,  that  they  should  be  visited  with  sore 
afflictions  in  this  world.  As  God  led  his  chosen 
people  of  old,  forty  years,  wandering,  by  crooked 
marches,  in  a  barren,  howling  wilderness,  to  humble 
them,  and  prove  them,  and  to  discover  what  was  in 
their  heaits  ;  so,  and  for  the  same  reasons,  it  is  often 
through  much  tribulation  that  christians  enter  into 
the  kingdom  of  heaven.  And,  as  was  said  in  that 
case,  "  He  led  them  by  the  right  way;"  notwith- 
standing the  tediousness,  and  tiresomeness  of  it  ;  so 
it  is  in  regard  to  the  hard  race  set  before  the  follow- 
ers of  Christ.     It  is  the  right   way  to  make  them 


Ser.  XIX.]    aJid  Persc'uerance  of  Saints.  355 

sensible  of  their  sins,  and  to  keep  them  humble.  It 
is  the  right  way  to  mortify  their  earthly  and  carnal 
affections,  and  to  further  their  sanctification.  It  is 
the  right  way  to  give  them  an  experimental  knowl- 
edge that  the  grace  of  Christ  is  sufficient  for  them  ; 
as  his  strength  is  made  mofe  perfectly  manifest,  by 
their  weakness.  It  is  the  right  way  to  discover  to 
them  the  reality  of  holiness,  as  well  as  the  remainder 
of  depravity  in  their  hearts.  See  the  next  verse  but 
one  after  our  text:  "That  the  trial  of  your  faith, 
being  much  more  precious  than  of  gold,  though  it  be 
tried  in  the  fire,  might  be  found  unto  praise,  and 
honor,  and  glory,  at  the  appearing  of  Jesus  Christ." 
Tlie  apostle  Paul  also  says,  "  Tribulation  worketh 
patience,  and  patience  experience,  and  experience 
hope."  For  these  reasons  the  godly  are  not  pre- 
served from  natural  evils  in  this  life,  any  more  than 
other  men. 

Nor  are  true  christians  kept  from  all  moral  evil, 
while  here  below.  In  many  things  the  best  offend  ; 
and  in  all  things  they  come  far  short  of  sinless  per- 
fection. Nor  are  they  always  kept  from  falling  into 
very  gross  sins. 

But  the  doctrine  of  the  saints'  safety  and  persever- 
ance is,  that  they  shall  infallibly  be  preserved  from 
Jiiialj  and  from  total  apostacy.  They  are  kept  from 
the  power  of  Satan,  so  that  he  cannot  destroj'  them  ; 
when,  as  a  roai'ing  lion,  he  goeth  about  seeking 
whom  he  may  devour.  I  John  v.  18,  "  He  that  is 
begotten  of  God  keepeth  himself,  and  that  wicked 
one  touchetli  him  not."  They  are  kept  f-om  the 
reigning  power  of  sin  :  Rom.  vi.  14,  "  Sin  shall 
not  have  dominion  over  you  ;  for  ye  are  not  under 
the  law,  but  under  grace."  They  are  kept  from  the 
fatal  influence  of  the  world.  1  John  v.  4,  "What- 
soever," or  whosoever,  "  is  born  of  God,  ovcrcometli 
the  world  :  and  this  is  the  victory  tliat  overcometH 
the  world,  even  our  faith." 


S56  On  the  P reservation,        [Ser.  XIX. 

lil.  It  was  proposed  lo  consider  how,  or  by  M'hat 
influence  and  in  what  manner,  beheAcrs  are  thus  kept. 

1.  They  are  kept  by  the  poijjcr  of  God.  Their 
own  exertions  are  necessary  indeed ;  but  to  these 
they  are  divinely  excited.  They  must  work  out 
their  own  salvation  ;  but  it  is  God  that  worketh  in 
them  to  will  and  to  do.  "  Not  that  we  are  sufficient 
of  ourselves,"  says  the  apostle  Paul,  "  to  think  any 
thing  as  of  ourselves  ;  but  our  sufficiency  is  of  God." 
As  it  is  by  the  working  of  God's  mighty  power 
that  a  principle  of  holiness  is  created  in  the  heart  of 
man  at  first ;  so  it  is  by  his  continual  operation, 
though  not  in  the  same  supernatural  manner,  that 
this  principle  is  kept  alive  in  good  men,  and  that  they 
bring  forth  the  fruits  of  righteousness.  There  is  the 
same  difference  between  regeneration,  and  progres- 
sive sanctification,  as  between  the  production  of  the 
original  seeds  or  roots  of  all  kinds,  and  their  being 
preserved,  and  caused  to  increase  and  multiply.  It 
was  by  the  immediate  power  of  God  that  the  first 
man,  the  first  animal,  the  first  plant  and  tree  of  every 
species,  was  brought  into  existence  :  but  it  is  by  his 
power  co-operating  with  means,  that  all  these  kinds 
of  creatures  and  things  are  kept  in  being,  are  prop- 
agated, and  made  to  grow.  And  thus  it  is  with  res- 
pect to  every  radical  faculty,  or  instinct,  or  law  of 
nature.  Thus  it  is  in  the  spiritual,  as  v*  ell  as  in  the 
natural  Avorkl.  Believers  have  been  created  unto 
good  V. orks,  that  they  should  walk  in  them.  In  or- 
der to  this  they  need  being  created  but  once.  They 
do  not  go  on  in  good  works,  however,  without  assist- 
ance ;  nor  does  the  implanted  good  principle  in  them 
increase  in  strength,  or  even  continue  wliat  it  was, 
without  constant  ii.fiuence  from  abo^'e. 

It  is  by  the  power  of  God,  that  the  graces  of  good 
men  are  enlivened  from  time  to-  time.  Psai.  cxix. 
25,  "  My  soul  cleaveth  unto  the  dust :  quicken 
thou  me  according  to  thy  word. "     It  is  by  the  power 


Ser.  XIX.]  and  Persenserance  of  Saints.  357 

of  God,  that  christians  are  kept  from  being  quite 
overcome  by  the  temptations  and  conflicts  which  they 
meet  with  in  the  spiritual  warfare.  1  Cor.  x.  12, 13, 
"  Let  him  thatthinketh  he  standeth  take  heed  lest  he 
fall.  There  hath  no  temptation  taken  you  but  such 
as  is  common  to  man  :  but  God  is  faithful,  who  will 
not  suffer  you  to  be  tempted  above  that  ye  are  able  ; 
but  will  with  the  temptation  also  make  a  way  to  es- 
cape, that  ye  may  be  able  to  bear  it."  And  2  Cor. 
xii.  7,  8,  9,  "There  was  given  me  a  thorn  in  the 
flesh,  the  messenger  of  Satan  to  buffet  me,  lest  I 
should  be  exalted  above  measure.  For  this  thing  I 
besought  the  Lord  thrice,  that  it  might  depart  from 
me.  And  he  said  unto  me,  My  grace  is  sufiicient 
for  thee  :  for  my  strength  is  made  perfect  in  weak- 
ness." It  is  by  the  power  God,  that  his  people  are 
supported  under  the  heavy  afilictions  which  they  of- 
ten meet  with  in  the  world.  Isa.  xliii.  2,  "  When 
thou  passest  through  the  waters,  I  will  be  with  thee; 
and  through  the  rivers,  they  shall  not  overflow  thee  : 
when  thou  walkest  through  the  fire  thou  shalt  not  be 
burnt ;  neither  shall  the  flame  kindle  upon  thee." 
Thus  are  the  godly  supported  and  preserved  by  the 
power  of  God'. 

2  It  is  through  faith,  that  cliristians  are  kept  unto 
salvation. 

To  this  purpose  we  have  many  other  texts. 
"  Thou  standest  by  faith,"  says  the  apostle  to  the 
Gentile  believer  ;  "be  not  high-minded  but  fear." 
And,  "The just  shall  live  by  faith,"  isa  scripture 
saying  often  repeated. 

It  is  through  faith  in  God.,  that  good  men  are  sup- 
ported, and  kept  from  despondency  and  impatience, 
amidst  all  the  dark  scenes  exhibited  on  the  present 
stage,  of  confusion  and  disorder,  of  sin  and  misery. 
Isa;  xxvi.  3,  "  Thou  wilt  keep  hini  in  perfect 
peace,  whose  mind  is  stayed  on  thee,  because  he 
trusteth  in  thee."     And   chap.    1.    10,     "  "W'ho   is 


S5S  On  the  Preser'oation,       [Ser.  XIX. 

among  you  that  feareth  the  Lord,  that  obeyeth  the 
voice  of  his  servant,  that  w^alketh  in  darkness,  and 
hath  no  Hght  ?  let  him  trust  in  the  name  of  the 
Lord,  9^d  stay  upon  his  God."  It  is  through  faith 
in  Christ,  that  the  hoHest  of  men  are  kept  in  a  state 
of  justification.  They  stand  by  faith,  as  w^ell  as 
have  access  by  faith  into  a  state  of  grace  wherein 
they  stand.  If  any  man  abide  not  in  Christ,  he  is 
broken  off  as  a  branch,  and  will  be  burned.  It  is 
through  faith  in  the  promises  of  future  happiness, 
that  christians  arc  supported  under  present  trials, 
and  animated  to  patient  continuance  in  well-doing. 
Heb.  xi.  1,  "  Now  faith  is  the  substance  of  things 
hoped  for,  the  evidence  of  things  not  seen." 

IV.  We  proceed  to  a  consideration  of  the  cer- 
tainty there  is,  that  all  who  are  once  true  believers 
in  Christ,  shall  be  so  kept,  that  none  of  them  shall 
be  lost,  or  fall  totally  from  a  state  of  grace. 

The  proof  of  this  doctrine  must  be  derived  wholly 
from  revelation  :  nothing  can  be  concluded  concern- 
ing it  from  reason,  or  the  nature  of  things. 

Holiness  in  creatures,  however  perfect,  is  not  of 
such  a  nature,  that  it  will  necessarily  be  permanent, 
and  can  never  be  lost.  The  fall  of  angels  and  of  our 
first  parents,  is  a  full  proof  of  the  mutability  of  per- 
fect created  beings  ;  and  of  their  liableness  to  lose 
all  their  virtue,  if  left  to  themselves.  And  certainlv, 
such  imperfect  creatures  as  fiillen  men,  when  first 
regenerated,  or  as  the  most  eminent  saints  are  in 
this  life,  have  no  reason  to  trust  in  their  own  hearts, 
that  they  shall  never  fall  away,  and  become  *igain 
totally  depraved  ;  when  the  highest  creatures,  from 
a  state  of  sinless  perfection,  have  thus  fallen. 

Nor  could  it  have  been  concluded  from  the  per- 
fections of  God,  without  a  revelation  of  his  eternal 
purpose,  that  he  would  so  love  his  regenerated 
children  unto  the  end,  that  they  should  never  again 


Ser.  XIX.]  and  Perscoerance  of  Suhits.  359 

lose  his  image  and  favor.  God  is  immutable  in  his 
goodness :  but  this  is  no  ground  of  certainty  that 
the  same  individuals  \vho  were  once  dear  to  liim, 
may  not  forfeit  his  love,  and  become  the  vessels  of 
his  \vrath.  This  hath  in  fact  been  the  case,  in  re- 
gard to  the  angels  w  ho  kept  not  their  first  estate  ; 
and  whom  he  hath  reserved  in  chains,  under  dark- 
ness, unto  the  judgment  of  the  great  day. 

But,  although  tliis  doctrine  of  the  infallible  per- 
severance and  final  happiness  of  all  true  believers  in 
Christ,  rests  entirely  on  divine  revelation  ;  yet,  let 
us  not  be  apprehensive  that  it  wants  proof.  The 
testimony  of  the  scriptures  in  support  of  it,  it  ap- 
pears to  me,  is  very  express  and  abundantly  full. 

1.  From  the  general  descriptions  which  are  given 
of  the  covenant  of  grace,  it  is  evident  that  the  salva- 
tion of  all  who  have  once  an  interest  in  tliis  cove- 
nant, is  effectually  secured. 

This  is  the  covenant  ultimately  intended,  no  doubt, 
in  those  last  words  of  David,  2  Sam.  xxiii.  5,  "  Al- 
though my  house  be  not  so  with  God  ;  yet  lie  hath 
made  with  me  an  everlasting  covenant,  ordered  in 
all  things  and  sure,  for  all  my  salvation,  and  all  my 
desire.'*  This  co^^enant  is  described,  and  set  in 
contrast  w^ith  the  covenant  of  works,  Jer.  xxxi.  31, 
22,  33,  "  Behold,  the  days  come,  saith  the  Lord, 
diat  I  will  make  a  ne^v  co\'enant  with  the  house  of 
Israel  and  w  ith  the  hoiise^  of  Judah  ;  not  according 
to  the  covenant  that  I  made  with  their  fathers,  in  the 
day  that  I  took  them  by  the  hand,  to  bring  them  out 
of  the  land  of  Egypt ;  (which  my  covenant  they 
brake,  although  I  was  an  husband  unto  them,  saith 
the  Lord ; )  But  this  shall  be  the  co\'enant  that  I  will 
make  with  the  house  of  Israel  ;  After  those  days, 
saith  the  Lord,  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts  ;  and  will  be  their 
God,  and  they  shall  be  my  people."  And  again, 
chapter  xxxi i.    40,    "I  will   make   an  everlasting^ 


360  On  the  Preseroatwn^        [Ser.  XIX. 

covenant  with  them,  that  I  will  not  turn  away  from 
them  to  do  them  good ;  but  I  will  put  my  fear  in 
their  hearts,  that  they  shall  not  depart  from  me.'''' 

The  apostle  to  the  Hebrews  speaks  of  Christ  as 
being  the  Mediator  of  a  better  covenant,  established 
upon  better  promises  :  for  the  illustration  and  proof 
of  which  he  quotes  the  foregoing  ^vords  of  Jeremiah. 
In  another  place  he  ^ays  ;  "  Wherein  God,  willing 
more  abundantly  to  shew  unto  tlie  heirs  of  promise, 
the  immutability  of  his  counsel,  confirmed  it  by  an 
oath  :  That  by  two  immutable  things,  in  which 
it  was  impossible  for  God  to  lie,  we  might  have  a 
strong  consolation,  who  have  fled  for  refuge,  to  lay 
hold  upon  the  hope  set  before  us."  If  that  divine 
influence  which  will  infallii)ly  secure  the  persever- 
ance of  believers,  be  absolutely  promised  in  the 
covenant  of  grace,  it  may  easily  be  seen  that  this 
new  covenant  is  ordered  in  all  things  and  sure  ;  and 
that  those  who  have  fled  for  refuge  to  lay  hold  upon 
this  hope,  have  firm  ground  for  strong  consolation. 
But,  on  supposition  that  glory  is  only  conditionally 
promised,  to  those  who  are  in  Christ  by  faith,  and 
grace  to  fulfil  the  condition  is  not  divinely  engaged, 
it  will  be  difficult  to  see  how  tlie  new  covenant 
is  any  more  sure,  or  any  better  established,  than 
former  co^^enants  were.  It  was  always  certain  that 
God  would  give  the  blessings  promised,  provided 
his  people  were  steadfast  in  the  covenant  on  their 
j)art.  This  was  certain  in  the  covenant  with  Adam, 
and  in  the  Sinai  covenant.  All  the  fault — all  the 
weakness — all  the  possibility  of  failure  -vvas,  the  ful- 
filment on  the  part  of  men  was  left  to  them  :  grace 
to  keep  them  steadfast  was  not  promised.  And  were 
the  gospel  covenant  left,  in  the  same  manner,  with- 
out the  promise  of  persevering  grace,  this  would  be 
as  liable  to  fail  as  former  co^'enants.  Were  that 
the  case,  christians  might  trust, in  God,  that  if  they 
endured  unto  the  end,  they  should  be  saved  ;  but 
that  they  should  thus  endure,  they  could  only  depend 


Ser.  XfX.]    tvid  Persmeruncc  of  Sainis,  361 

upon  themselves.  After  having  fled  for  refuge  to' 
lay  hold  on  the  hope  set  before  us,  whatever  assuv- 
ance  they  mij^ht  have  of  this,  their  strong-  consolation 
must  still  be  grounded  on  the  strcngdi  and  stability 
of  their  present  good  purposes  and  resolutions. 
Conditionally,  their  faith  and  hope  might  be  in  God  ; 
but  for  the  performance  of  the  condition  on  which  all 
was  still  suspended,  they  could  only  \i?(SQ  self- confi- 
dence. The  hope  tjiat  they  should  not  be  so  weak  as 
to  fall  away,  amidst  all  possible  temptations  w  ithout 
any  certain  expectation  of  eftectual  divine  aid,  would 
be  all  the  hope  they  could  have.  And  could  such  an 
hope  as  this,  be  an  anchor  of  the  soul,  sure  and  stead- 
fast ?  ''He  that  trusteth  in  his  own  heart  is  a  fool." 

We  must  conclude  that  the  better  covenant,  es- 
tablished upon  better  promises — the  covenant  of 
ivhich  Christ  is  the  mediator  and  surety,  all  the 
promises  of  which  in  him  are  yea,  and  in  him  amen, 
is  not  thus  left  to  stand,  one  foot  of  it  entirely  upon 
the  mutable  goodness  of  man.  E^'cry  part  of  it 
must  rest  on  the  promised  grace  of  the  immutable 
God,  or  it  could  not  deserve  the  name  of  "  an  ever- 
lasting covenant,  ordered  in  all  things,  and  sure ; 
ascertaining  to  the  saint,"  all  his  salvation,  and  all 
his  desire. 

2.  Besides  these  general  descriptions  of  the  cove- 
nant of  grace,  there  are  niany  particular  passages  of 
scripture  in  which  this  doctrine,  of  the  infallible 
perseverance  and  salvation  of  the  truly  pious,  is  most 
strongly  expressed.  Among  a  multitude  of  others, 
w-hich  are  full  to  this  purpose,  sec  the  following  texts. 
Job  xvii.  9,  "  The  righteous  shall  hold  on  his  way." 
Psal.  xxxvii.  23,  24,  "  The  steps  of  a  good  man 
are  ordered  by  the  Lord  : — though  he  fall,  he  shall 
not  be  utterly  cast  down  :  for  the  Lord  upholdeth 
him  with  his  hand."  Prov.  iv.  18,  "  The  path  of 
the  just  is  as  the  shining  light,  that  shineth  more  and 
more   unto  the  perfect  day. "     Isa,  liv.    10,  "The 

X  X 


362  On  the  Prcsercatidn,  bV.      [Ser.  XIX. 

mountains  shall  depait,  and  the  hills  be  removed  ; 
but  my  kindness  shall  not  depart  from  thee,  neither 
shall  the  covenant  of  my  peace  be  removed,  saith  the 
Lord  that  hath  mercy  on  thee."  John  v.  24,  "  Veri- 
ly, verily,  I  say  unto  }' ou,  He  that  hcareth  my  words, 
and  belie veth  on  him  that  sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation."  John 
X.  27,  28,  29,  "  My  sheep  hear  my  voice,  and  I 
know  them,  and  they  follow  me  :  and  I  give  unto 
them  eternal  life  ;  and  they  shall  never  perish, 
neither  shall  any  pluck  them  out  of  my  hand.  M}' 
Father,  which  ga\'e  them  me,  is  greater  than  all ;  and 
no,  one  is  able  to  pluck  them  out  of  my  Father's 
liand."  Rom.  viii.  28,  29,  30,  ''  And  we  know 
that  all  things  ^v•ork  together  for  good  to  them  that. 
love  God,  to  them  who  are  the  called  according  to 
his  purpose.  For  whom  he  did  foreknow,  he  also  did 
predestinate  to  be  conformed  to  the  image  of  his 
Son,  that  he  might  be  the  lirst-born  among  many 
brethren.  Moreover,  ^vhom  he  did  predestinate, 
them  he  also  called  ;  and  whom  he  called,  them  he 
also  justified  ;  and  whom  he  justified,  them  he  also 
glorified."  And  vcr.  35—39,  "  Who  shall  sepa- 
rate us  from  the  love  of  Christ  ?  shall  tribulation,  or 
distress,  or  persecution,  or  famine,  or  nakedness,  or 
|7eril,  or  sword  r — Nay,  in  all  these  things  we  are 
more  than  conquerors,  through  him  that  loved  us. 
For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  uor  powers,  nor 
tlungs  present,  nor  things  to  come,  nor  height, 
nor  depth,  nor  any  other  creature,  shall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord." 

Such  are  the  plain  and  indisputable  scripture 
proofs,  of  this  important  doctrine  of  the  saints'  per- 
severance. There  are  objections  against  it,  how- 
ever, which  deserve  a  verj^  particular  attention.  But 
the  due  consideration  of  these  w  ill  require  so  much 
lime,  that  it  ^vill  be  left  for  aiiother  opportunity. 


SERMON  XX. 


ON  THE  PRESERVATION  AND  PERSEVERANCE  OF 
TRUE  BELIEVERS  IN  CHRIST. 


1  PETER  I.  5. 

TVho  are  kept  by  the  poiver   of  God,  through  faith,  unto  salva- 


tion. 


JLN  a  former  discourse  on  these  words,  we 
considered  the  character  and  state  of  those  who  ai-e 
thus  kept — How  far  they  are  kept — In  what  way 
tliey  are  kept — And  the  certainty  of  their  being  so 
kept.  It  only  remains,  according  to  the  method 
proposed, 

That  we  consider,  in  the  last  place,  what  Is  object- 
ed against  believing  that  all  Vv'ho  are  once  in  a  state 
of  grace,  are  so  kept  by  the  power  of  God,  that  it  is 
impossible  they  should  finally,  or  totally,  fall  away. 

The  objections  which  have  been  made  to  this  doc- 
trine, are  many  and  of  various  kinds.  They  are 
taken  from  scripture  ;  from  the  nature  of  things ; 
and  from  the  supposed  bad  tendency  of  teaching  any 
men,  that  they  are  thus  out  of  all  danger  in  this  life. 
I  shall  begin  witli  the  objections  from  scripture. 
Here, 


564  On  the  Preservation^         [Ser.  XX. 

1.  Instances  are  produced  of  some  v/ho  were  un- 
questionably good  men,  that  are  thought  to  have  fallen 
totally  from  a  state  of  holiness  for  a  time  ;  though 
they  were  afterwards  recovered  by  repentance. 

The  apostle  Peter  himself,  the  v/riter  of  our  text,  is 
commonly  mentioned  as  one  evident  instance  of  this. 
He  was  a  firm  believer  in  Christ,  and  one  of  his 
most  zealous  followers,  during  the  greater  part  of  his 
public  ministry.  When  many  were  offended  at  our 
Saviour's  hard  sayings,  so  as  to  follow  him  no  more, 
and  he  said  to  tlie  twelve,  "  Will  ye  also  go  away  ? 
Peter  was  the  first  to  answer  :  "  Lord,"  says  he, 
*'  to  whom  shall  we  go?  Thou  hast  the  v/ords  of 
eternal  life  ;  and  \ve  believe  and  are  sure  That  thou 
art  the  Christ,  the  Son  of  the  living  God."  At  an- 
other time,  when  Jesus  asked  his  disciples,  "  Whom 
do  men  say  that  I,  the  Son  of  man,  am  ?"  and 
again,  "  Whom  &ay  ye  that  I  am  V  Peter  answBj'- 
ed,  "  Thou  art  Christ,  the  Son  of  the  living  God  :" 
whereupon  Jesus  said  unto  him,  "  Blessed  art  thou, 
Simon  Borjona  ;  for  fiesh  and  blood  hath  not  reveal- 
ed it  unto  thee,  but  my  Father  which  is  in  heaven." 
Yet,  at  the  time  of  our  Saviour's  arraignment  be- 
fore the  chief  priests,  this  same  Peter  thrice  denied 
that  he  knew  him.  Must  not  this  be  a  total  aposta- 
cy  ?  Was  it  not  relinquishing  the  ground  on  which 
alone  any  can  expect  to  be  owned  of  Christ  ?  He  hath 
declared,  "  If  any  man  come  to  me,  and  hate  not  his 
father,  and  mother,  and  wife,  and  children,  and  breth- 
ren, and  sisters,  yea,  and  his  own  life  also,  he  cannot 
be  my  disciple."  And  again,  "  He  that  denieth  me 
before  men,  shall  be  denied  before  the  angels  of 
God." 

To  this  it  is  answered  ;  We  do  not  dispute  Pe- 
ter's having  been  in  a  state  of  grace  before  ;  but  we 
deny  that  his  fall,  though  a  ■\^ery  great  one,  was  a 
total  apostacy.  The  hating  and  giving  up  all,  even 
life  itself,  for  Christ,  'which  is  made  necessary  to  be- 
ing one  of  his  disciples,  and  the  denying  him  which 


Ser.  XX.]    and  Perseverance  of  Saints.  365 

is  inconsistent  with  this,  we  understand  to  respect 
one's  stated,  habitual  disposition  and  choice ;  and 
not  merely  a  transient  act,  or  A\ord,  under  extraor- 
dinary circumstances.  Peter's  situation  was  pecul- 
iarly trying.  All  his  fellow  disciples  had  before 
fied.  He  had  followed  his  Lord,  it  seems,  further 
than  any  of  them  dared  to  do.  He  was  friendless, 
amidst  triumphant  enemies,  determined,  as  he  prob- 
ably supposed,  on  the  utter  extirpation  of  the  whole 
sect.  He  saw  nothing  but  immediate  death  before 
him,  if  he  confessed  any  connection  Avith  Christ. 
His  faith  was  staggered  ;  and  his  fears  so  fai'  prevail- 
ed as  to  force  from  his  lips  a  language  foreign  from 
the  fixed  habits  and  sentiments  of  his  heart.  As 
soon  as  Jesus  looked  upon  him,  he  went  out  and 
wept  bitterly.  Being  thus  suddenly  overcome,  in 
such  an  hour  of  extreme  temptation,  may  well  con- 
sist, I  conceive,  with  the  character  of  a  good  man, 
retaining  still  the  principles  of  virtue  and  goodness. 

Another  capital  instance  alledged,  of  a  true  saint's 
failing  totally,  though  not  finally  from  a  state  of 
grace,  and  the  only  other  one  which  I  shall  now  take 
notice  of,  is  that  of  David.  He  was  said  to  be  a 
man  after  God's  heart,  even  from  his  youth.  He  had 
long  been  truly  pious  and  virtuous,  in  an  eminent 
degree  :  yet  he  was  guilty  afterwards  of  the  great- 
est crimes.  If  a  righteous  man  may  do  such  things 
as  he  did,  retaining  all  the  while  his  righteousness, 
what  is  there  in  all  the  abomination  that  the  wicked 
man  doeth,  of  which  he  ma}-^  not  be  guilty  ? 

To  this  it  is  replied  ;  good  men  have  sins  which 
easily  beset  them.  Grace  does  not  eradicate  at  once, 
nor  wholly  in  this  -^vorld,  constitutional  passions  and 
inclinations  ;  though  it  generally  in  a  good  measure 
restrains  them,  when  they  would  lead  to  transgress 
the  .rules  of  righteousness,  or  any  of  the  known  laws 
of  God,  The  circumstances  of  David,  in  those  days 
of  his  prosperity,  exposed  him  in  a  peculiar  manner, 
to   presumptuous   sins.     His  elevated    station,   no 


366  On  the  Pi'eser'oation,  -        [Ser.  XX. 

doubt,  made  the  things  he  did  appear  very  differently 
to  him,  from  what  they  ^vould  otherwise  have  done. 
The  custom  of  kings,  who  considered  the  persons 
and  hves  of  their  subjects  as  being  absohitely  in  their 
power,  it  may  ^vell  be  supposed,  exceedingly  bhnd- 
ed  his  eyes.  And  though  his  crimes  were  very 
atrocious  indeed,  yet,  all  circumstances  considered, 
and  especially  considering  his  very  deep  repentance, 
we  have  no  reason  to  conclude  that  he  ever  wholly 
lost  the  principle  of  true  holiness.  The  steps  of  a 
good  man  are  not  so  ordered  by  the  Lord,  but  diat 
he  may  often  slip  :  his  absolute  safety  is  no  more 
than  this  ;  though  he  fall,  he  shall  not  be  utterly  cast 
down,  for  the  Lord  upholdeth  him.  The  sanctifica- 
tion  of  saints  is  very  imperfect  in  this  life.  They 
may  be  left  to  fall  into  particular  sins,  even  beyond 
what  are  commonly  committed  by  the  unregenerate  ; 
yet  the  general  tenor  of  their  lives  is  materially  dif- 
ferent. It  is  a  man's  general  course,  and  not  one 
single  act,  or  a  few  singular  instances  of  either  good 
or  evil  conduct,  that  gives  a  character.  And  this 
being  kept  in  mind,  we  shall  not  consider  all  the 
sins  recorded  in  scripture,  of  those  who  are  acknowl- 
edged to  have  been  godiy  persons,  as  any  certain 
proof  that  the  goodness  of  the  regenerate  may,  for 
a  season,  be  totally  lost. 

Respecting  the  instance  now  under  consideration, 
it  has  been  said  that  David  was  a  murderer  ;  and 
the  apostle  John  expressly  says,  "  No  murderer 
hath  eternal  life  abiding  in  himy 

To  this  I  answer  ;  It  is  far  from  being  certain  that 
David  was  a  murderer,  in  the  sense  intended  by 
John.  The  apostle  was  speaking  of  the  Ioac  of  our 
fellow- christians,  as  an  evidence  of  our  being  the 
adopted  children  of  God  ;  and  of  our  hating  them  as 
an  evidence  of  the  contrary.  "  We  know  that  we 
have  passed  from  death  unto  life,"  says  he,  "  be- 
cause we  love  the  brethren  ;  he  that  loveth  not  his 
brother  abideth   in  death.     Whosoever  hateth  his 


Ser.  XX.]    and  Perseverance  of  Saints.  567 

brother  is  a  murderer  :  and  ye  know  that  no  murder- 
er hath  eternal  life  abiding  in  him."  Now,  it  does 
not  appear  evident,  nor  probable,  that  David  hated 
Uriah ;  or  that  he  was  actuated  at  all  by  malice 
against  him,  when  he  ordered  him  to  be  exposed  in 
the  battle,  with  a  view  that  he  might  be  slain.  His 
motive  was  to  conceal  his  own  crime  and  Bathsheba's 
infamy  ;  which  he  had  much  rather  have  effected  in 
a  more  generous  way  :  and  his  order  to  .Toab  can 
hardly,  in  strict  propriet}',  be  denominated  murder, 
as  it  proceeded  not  from  malice  prepense.  Much  less 
is  it  hereby  proved  that  he  had  that  general  hatred  of 
good  men,  which  constitutes  the  apostle  John's  mur- 
derer. He  had  occasion  enough,  indeed,  to  pray,  as 
he  did  in  his  penitential  Psalm  on  this  occasion  ; 
"  Deliver  me  from  blood  guiltiness^  O  God,  thou 
God  of  my  salvation." 

It  may  be  thought  unaccountable,  if  David  was  a 
good  man  all  this  while,  that  he  should  discover  no 
repentance  till  Nathan  the  prophet  came  to  him, 
which  was  almost  a  year  after  the  commission  of 
these  abominable  crimes.  But  the  answer  to  this  is, 
that  he  probably  supposed  his  sins  were  not  known, 
except  to  two  or  three  ;  and  that  he  might  have 
repented  deeply  of  them  in  secret  lohg  before  ; 
though  he  did  not  think  it  his  duty  to  confess  tliem 
publicly. 

There  is  no  reason  to  conclude  that  either  David 
or  Peter,  or  any  other  saint  that  we  read  of,  ever 
fell  totally  from  grace,  or  became  wholly  destitute  of 
holiness  of  heart.     But, 

2.  Instances  are  brought  of  the  final  apostacy  of 
some,  whom  the  objectors  suppose  to  have  been 
once  in  a  state  of  grace. 

King  Saul  has  been  mentioned  as  an  instance  of 
this.  That  Saul  died  a  wicked  man,  I  admit,  is 
highly  probable  :  but  it  is  far  from  being  evident 
that  he  Avas  ever  a  true  saint.     It  is  said,  indeed,  on 


568  Oil  the  Preservation,         [Ser.  XX. 

his  being  anointed  king,  that  the  Lord  gave  him  an- 
other heart.  It  is  said  that  he  was  among  the  proph- 
ets, and  that  he  prophesied.  It  is  said,  in  the  latter 
part  of  his  life,  that  the  Spirit  of  the  Lord  departed 
from  him.  But  all  these  amount  to  no  proof  that  he 
was  ever  a  subject  of  renewing  and  sanctifying  grace. 
By  the  other  heart  said  to  be  gi\'en  him,  may  be 
meant  no  more  than  a  spirit  suited  to  the  dignified 
station  to  u  hich  he  was  advanced.  There  is  no  ne- 
cessity of  understanding  by  it  a  truly  pious  and 
benevolent  heart.  His  prophesying  was  no  more 
than  Balaam,  and  many  other  wicked  men  have  done. 
The  Spirit  of  the  Lord  departing  from  him,  may 
mean  only  the  withdrawment  of  those  divine  influ- 
ences which  are  frequently  given,  for  a  time,  to  the 
unregenerate.  From  the  whole  scripture  history  of 
Saul,  the  probability  is,  that  he  was  never  a  truly 
righteous  man. 

But  Judas  is  the  great  instance  insisted  on,  of 
falling  finally  from  a  state  of  grace. 

That  Judas  fell  from  a  high  profession,  and  from 
an  eminent  visible  relation  to  Christ,  cannot  be  deni- 
ed. That  he  fell  finally,  there  is  no  reason  to  doubt. 
He  is  said,  indeed,  to  have  repented  ;  when  he 
brought  again  the  thirty  pieces  of  silver,  "  saying  I 
have  sinned,  in  that  I  have  betrayed  the  innocent 
blood."  But  it  is  added,  that  when  he  had  done  this, 
"  he  departed,  and  hanged  himself."  And  Christ 
calls  him  the  son  of  perdition,  and  says  expressly 
that  he  was  lost.  His,  however,  cannot  be  made  out 
as  an  instance  of  falling  from  grace.  He  was  doubt- 
less never  any  thing  more  than  a  specious  hypocrite. 
Our  Saviour  says  to  his  professed  disciples,  John  vi. 
64,  "  There  ai'e  some  of  you  that  believe  not." 
The  evangelist  adds,  "  For  Jesus  knew  from  the 
l)eginning  who  they  were  that  believed  not,  and  who 
should  betray  him."  We  never  read  that  Judas  fell 
from  grace.  From  the  ministry  and  apostleship  it  is 
said  he  fell  :  and  it  is  added,   ''  that  he  might  go  to 


Ser.  XX.]    atid  Perse'ueraiice  df  Saints.  36^ 

his  own  place."  Whereby  is  intimated,  that  he 
always  belonged  to  the  kingdom  of  darkness,  and 
was  a  child  of  hell. 

There  is  indeed  one  text  respecting  Judas,  which, 
at  first  view,  may  appear  favorable  to  the  present 
objection.  It  is  John  xvii.  12,  where  Christ,  in 
his  last  prayer  with  his  disciples,  says  to  the  Father ; 
*'  Those  that  thou  gavestme  I  have  kept,  and  none 
of  them  is  lost,  but  the  son  of  perdition."  Whence 
it  may  be  thought  that  Judas  was  given  to  Christ  in 
the  covenant  of  redemption,  and  by  effectual  calling, 
though  he  was  lost.  Some  who  hold  the  doctrine  of 
the  saints'  perseverance,  to  obviate  the  objection 
from  this  text,  understand  the  particle  but,  to  be  here 
used  in  way  of  opposition,  and  not  of  exception. 
As  opposing  Judas  to  those  given,  and  not  as  except- 
ing him,  as  one  of  them  that  had  not  been  kept. 
Thus :  Those  whom  thou  gavest  me  I  have  kept, 
and  none  of  them  is  lost ;  but  the  son  of  perdition 
is  ;  he  not  being  one  of  them.  But  there  is  anoth- 
er way  of  explaining  the  words,  which  appears  to 
me  more  easy  and  natural  :  namely,  by  supposing 
our  Saviour  is  there  speaking  of  those  given  to  him. 
as  his  apostles.  In  some  paits  of  his  prayer  he  evi- 
dently speaks  of  the  whole  number  given  to  him  to 
save  ;  but  from  the  11 — 20  ver.  of  the  chapter,  I 
apprehend  he  is  to  be  understood  as  speaking  of  his 
disciples  who  were  then  present.  "  And  now  I  am 
no  more  in  the  world,  but  these  are  in  the  world, 
and  I  come  to  thee.  Holy  Father,  keep  through 
thine  own  name  those  whom  thou  hast  given  me* 
While  I  was  with  them  in  the  world,  I  kept  them  in 
thy  name  :  those  that  thou  gavest  me  I  have  kept, 
and  none  of  them  is  lost,  but  the  son  of  perdition  j 
that  the  scriptures  might  be  fulfilled."  It  seems  nat- 
ural to  understand  him  here  as  speaking  of  his  apos- 
tles— his  visible  church — his  immediate  attendants, 
whom  he  had  been  with  so  long,  and  was  now  about 
to  leave.    One  of  these  was  lost. 

Yy 


3  70  On  the  Preservation ,         [  Scr .  X  X . 

Not  a  single  instance  can  be  produced,  I  pre- 
sume, of  an  evidently  true  saint,  who  has,  that  we 
have  any  certain  evidence,  finally,  or  totally,  aposta- 
tized. And  that  such  apostacy  proves  persons  to 
ha\'e  been  only  in  the  visible  church,  and  not  real 
christians,  appears  from  1  John  ii.  19,  "  They  went 
out  from  us,  but  they  Avere  not  of  us  ;  for  if  they 
had  been  of  us,  they  Avould  no  doubt  have  continued 
with  us." 

i).  There  are  several  passages  of  scripture  whicli 
h:ne  been  thought  to  imply  a  possibility  of  the  total 
falling  away,  and  final  perdition,  of  those  who  were 
once  in  a  state  of  grace. 

One  of  these  texts,  is  Ezek.  xviii.  24,  "  When 
the  righteous  man  turneth  away  from  his  righteous- 
ness, and  committeth  iniquity,  and  doeth  according 
to  all  the  abomination  that  the  wicked  man  doeth, 
shall  he  li\  e  ^  All  his  righteousness  that  he  hath 
done  shall  not  be  mentioned  :  in  his  trespass  that  he 
hath  tresj?assed,  and  in  his  sin  that  he  hath  sinned, 
in  them  shall  he  die." 

The  common  answer  to  the  objection  grounded 
on  these  Vv^ords,  against  the  certain  perseverance  and 
salvation  of  saints,  has  been,  that  by  the  righteous 
man  is  here  meant,  only  one  who  had  that  external 
righteousness  which  entitled  to  outward  prosper- 
ity, according  to  the  peculiar  covenant  which  God 
made  with  tlie  nation  of  Israel.  And  the  whole 
chapter  plainly  shows,  that  it  was  respecting  God's 
tem.poral  dispensations  towards  that  people,  that  he 
was  there  arguing  and  expostulating  witn  them. 

Another  text  supposed  to  imply  that  true  believ- 
ers may  fall  finally,  is  Heb.  vi.  4,  5,  6,  "  For  it  is 
impossible  for  those  who  \\  ere  once  enlightened,  and 
have  tasted  of  the  heavenly  gift,  and  were  made  par- 
taker's of  tlie  Holy  Ghost,  and  have  tasted  the  good 
word  of  God,  and  the  powers  of  the  world  to  come, 
if  they  shall  f.ill  away,  to  renew  them  again  imto 
repentance." 


Ser.  XX.]  and  Perscoerance  of  Saints.  371 

Expositors  who  hold  the  doctrine  now  insisted  on, 
have  generally  supposed  that  the  persons  here  de- 
scribed, were  only  such  as  the  stony  ground  hear- 
ers in  our  Sa^  iour's  parable  of  the  sower,  who  had 
never  tlie  root  of  true  holiness  in  their  hearts  ; 
though  they  might  have  had  the  miraculous  gifts  of 
the  Holy  Ghost,  as  well  as  great  convictions,  and 
much  subsequent  comfort  and  joy,  from  a  false  hope. 
And  what  the  apostle  says  a  few  verses  after  seems 
favorable,  I  think,  to  this  supposition  :  for  he  tells 
the  Hebrew  cluistians  that  he  was  persuaded  better 
things  of  them,  and  things  that  accompany  salvation. 

But  there  is  no  need  of  insisting  upon  this  con- 
structic'Ti,  nor  upon  that  of  the  passage  in  Ezekiel 
already  mentioned,  with  a  view  to  obviate  the  pres- 
ent objection  ;  since  there  is  another  answer,  and 
since  there  are  some  texts  to  which  this  answer  will 
not  apply.  Our  Saviour  says,  John  xv.  6,  "  If  a 
man  abide  not  in  me,  he  is  cast  forth  as  a  branch, 
and  is  withered ;  and  men  cast  them  into  the  fire, 
and  they  are  burned."  And  the  apostle,  Heb.  x.  38, 
speaks  of  God  as  saying,  "  If  any  man  draw  back, 
my  soul  shall  have  no  pleasure  in  him." 

To  show  that  such  texts  as  any  of  these  are  not 
inconsistent  with  the  infallible  salvation  of  all  ti\ie 
believers,  it  is  sufficient  to  observe  that  there  is  an 
if'm  them.  That  the  assertion  they  contain  is  mere- 
ly hypothetical,  or  conditional.  That  they  only  state 
^  certain  connection  between  apostacy  and  perdition ; 
and  do  not  say  that  either  the  one  or  the  other  \A'ili 
ever  actually  come  to  pass,  in  the  case  of  true  chris- 
tians. Now,  it  is  not  the  true  doctrine  of  the  saints' 
perseverance,  that  they  will  be  saved  whether  they 
persevere  or  not.  Nor  doth  its  being  said,  If  any  do 
not  persevere,  they  will  fail  of  salvation,  at  all  imply 
that  good  men  may  be  left  not  to  persevere.  We 
readily  grant.  If  a  righteous  man  should  wholly 
turn  from  his  rigliteousness  ;  If  a  holy  man  should 
lose  all  his  holiness ;  If  the  best  christians  should 


372  On  the  Preser'vation,         [Ser.  XX, 

fall  totally  fiom  the  faith  and  obedience  of  the  gos- 
pel, they  would  have  no  more  part  or  lot  in  the  cove- 
nant of  grace,  than  any  othec  wicked  men  and  un- 
believers :  and  their  condition  might  be  of  all  men 
the  most  hopeless.  But  that  any  true  child  of  God, 
by  regeneration,  and  adoption  through  Christ,  ever 
was  or  will  be  left  thus  to  fall  away,  we  utterly  deny. 
Accordingly  the  apostle,  after  the  last  quoted  text, 
*'  If  any  man  draw  back  my  soul  shall  have  no 
pleasure  in  him,"  immediately  adds,  "  But  we  are 
not  of  them  who  draw  back  unto  perdition  ;  but  of 
them  who  believe  to  the  saving  of  the  soul."  True 
believers  are  kept  unto  salvation  by  the  pow  er  of 
God ;  yet  it  is  through  perseverance  in  faith  and 
holiness,  that  they  are  so  kept.  An  event  may  be 
certain ;  and  yet  it  may  be  certain  that  it  will  not 
be  bix>ught  to  pass  except  in  one  pcirticular  way. 
Of  this  we  have  a  plain  instance  in  the  case  of  the 
shipwreck,  related  in  the  twenty- seventh  chapter  of 
Acts.  Paul  had  said  to  those  with  him,  "  Be  of  good 
cheer  ;  for  there  shall  be  no  loss  of  any  man's  life. 
For  there  stood  by  me  this  night  the  angel  of  God, 
whose  I  am,  and  whom  I  serve,  saying.  Fear  not, 
Paul  ;  for  thou  must  be  brought  before  Cesar :  and, 
lo,  God  hath  given  thee  all  them  that  sail  with  thee." 
Yet  afterwards,  when  the  mariners  were  about  se- 
cretly to  make  their  escape  in  the  boat,  "  Paul  said 
to  the  centurion  and  to  the  soldiers.  Except  these 
abide  in  the  ^ship  ye  cannot  be  saved."  In  like 
manner,  though  all  true  believers  have  the  absolute 
promise  of  God,  that  not  a  soul  of  them  shall  perish  ; 
yet  they  cannot  be  saved  except  they  abide  in  Christ. 
And  there  is  the  same  need  of  their  being  warned 
of  this,  as  the  means  of  their  safety  ;  as  in  that  case 
there  was  of  the  warnino-  e:iven  to  the  centurion  and 
the  soldiers. 

All  the  objections  from  scriptitre,  against  the  doc- 
trine of  the  saints'  perseverance,  are  reducible,  I 
think,  to  the  foregoing  heads ;  and  are  sufficiently 
obviated  by  the  foregoing  answers. 


Ser.  XX.]    and  Perseverance  of  Saints.  573 

From  reason,  and  the  nature  of  things,  it  is  ob- 
jected, 

1.  That  for  men  to  be  so  kept  by  the  power  of 
God,  that  it  is  impossible  they  should  fall  away,  is 
inconsistent  with  their  being  left  to  act  as  free  agents. 
A  creature  left  to  the  freedom  of  his  own  will,  it  is 
said,  may  choose  the  way  which  leadeth  to  destruc- 
tion :  nor  can  he  be  kept  from  this  by  the  power  of 
another,  without  being  deprived  of  all  power  of  his 
own,  of  acting  freely.     To  this  I  answer, 

1.  If  to  keep  men  so  that  they  cannot  destroy 
themselves,  be  an  infringement  of  the  privilege  of 
free  agency  ;  then,  to  be  kept  in  any  measure  from 
sin  and  folly,  must  be  an  infringement  of  the  same 
kind,  though  not  in  the  same  degree.  According  to 
the  principle  of  this  objection,  God  cannot  restrain 
or  influence  men  at  all,  by  his  Holy  Spirit,  without 
so  far  depriving  them  of  freedom.     I  answer, 

2.  If  being  secured  from  apostacy  and  perdition 
by  divine  power,  be  inconsistent  with  human  free- 
dom in  this  world,  it  must  be  equally  so  in  the  world 
to  come.  Consequently,  according  to  this  objection, 
there  can  never  be  any  such  thing  as  the  confirma- 
tion of  rational  creatures  in  holiness  and  happiness, 
without  depriving  them  of  all  power  of  will,  and 
making  them  mere  machines.  On  supposition  it 
will  ever  be  possible  for  moral  agents  to  be  secured 
from  destruction,  why  should  it  not,  in  the  nature  of 
things,  be  as  possible  in  this  world  as  in  any  other  ? 
But  if  God  Almighty  can  never  keep  a  free  agent 
from  sinning  unto  death,  the  moral  creation  is  cer- 
tainly in  a  very  evil  case.     I  answer,  therefore, 

o.  The  present  objection  is  doubtless  gi'ounded 
on  some  wrong  idea,  either  of  moral  agency,  or  of 
the  manner  of  divine  operation  in  keeping  rational 
creatures  from  sin,  and  exciting  them  to  duty. 
When  good  men  are  kept  unto  salvation  by  the  pow- 


374  On  the  Preser'aationf        [Ser.  XX. 

er  of  God,  it  is  not  by  any  forcible  restraint,  or  con- 
straint, contrar}^  to  their  own  dispositions.  God 
doth  not  work  in  them  to  do,  whether  they  will  or 
not ;  but  first  he  works  in  them  to  will :  and  when 
once  they  are  made  vrilling,  they  act  with  freedom. 
As  far  as  any  one  acts  his  own  choice,  he  is  a  free 
agent.  Or,  will  it  be  said,  an  agent  is  not  free,  un- 
less he  could  will  contrary  to  what  he  wills,  as  well 
as  do  contrary  to  what  he  does,  if  he  would  ?  Will 
any  one  insist  upon  it,  that  the  essence  of  freedom, 
is  to  be  able  at  any  time,  to  will  right,  or  to  will 
wrong  :  to  choose  to  do  evil,  or  to  choose  to  do  well  ? 
But  let  us  see  to  what  this  will  lead.  If  this  be  es- 
sential to  freedom,  certainly  God  himself  is  not  free. 
He  can  do  whatever  seemeth  good  in  his  sight — 
whatever  he  will  :  but  he  cannot  will  contrary  to  his 
will — contrary  to  his  nature — contrary  to  his  moral 
perfections.  He  cannot  do,  because  he  cannot  will, 
any  thing  but  what  is  wise,  just,  and  good.  Were 
not  this  the  case,  his  infinite  wisdom,  justice  and 
goodness,  would  be  no  ground  of  certainty,  that  he 
might  not  act  in  the  weakest,  most  unrighteous, 
and  worst  manner,  of  any  being  in  the  universe. 
Let  this  notion  of  freedom,  as  essential  to  moral 
agency  be  true  ;  that  it  must  imply  a  power  to  will 
and  do  this  way  or  the  other,  contrary  to  one's  own 
mind,  as  well  as  according  to  it ;  and  there  is  an  end, 
not  only  of  ail  possible  confirmation  of  creatures, 
but  of  all  immutability  in  the  Supreme  Being,  fur- 
ther than  free  agency  is  overthrown.  God  is  free, 
because  he  ever  does  v/hat  seemeth  him  good  :  not 
because  it  might  seem  good  to  him  to  do  the  reverse 
of  what  he  does,  in  all  instances,  or  in  any  instance. 
So  likewise  men  are  free,  whenever  they  act  their 
own  choice  :  or  whenever  the}^  choose  to  act  accord- 
ing to  tlieir  ov\  n  disposition.  This  they  may  do, 
and  yet  be  kept  from  ruining  themselves,  by  having 
a  good  disposition  given  them,  and  kept  alive  in 
them  ;  and  by  being  habitually  influenced  to  love  the 


Sen  XX.]   and  Peneiicrance  of  Saints,  375 

ways  of  holiness,   and  to  hate  every  evil  and  false 
way.     But, 

2.  It  is  still  objected,  that  for  men  to  be  so  kept 
as  to  render  it  impossible  they  should  fail  of  eternal 
life,  is  inconsistent  with  their  being  in  a  state  of 
probation  :  for  what  probation  can  there  be  of  those 
who  are  so  upheld  that  they  cannot  fall — so  justified 
that  they  can  never  come  into  condemnation  ? 

I  answer  :  to  be  able  to  judge  \vhethcr  there  be 
any  weight  in  this,  what  is  meant  by  a  state  of  pro- ' 
bation  must  be  understood.  I  understand  by  it,  a 
state  of  trial,  in  order*  to  a  righteous  retribution. 
Now,  if  men  may  be  kept  unto  salvation,  and  yet 
be  free  agents,  why  may  they  not  be  so  kept,  con- 
sistently with  all  the  ends  of  a  proper  state  of  proba- 
tion ?  In  order  to  a  fair  trial  of  men,  it  is  only  ne- 
cassary  that  they  should  be  able  to  act  themselves, 
and  to  discover  what  is  in  their  hearts.  It  is  not 
needful  by  any  means,  that  there  should  be  no  divine 
influence  to  incline  them  to  good,  or  to  keep  diem 
so  inclined.  Nor  is  it  requisite  that  they  should 
ha^e  a  power  of  a\ ill,  to  give  themseh es  a  contraiy 
inclination.  It  may  be  known  a\  hat  they  are,  with- 
out their  being  able  to  make  themselves  otherwise. 
That  God  is  good,  he  discovers  by  doing  good  ;  not- 
withstanding his  goodness  is  necessar}-  and  unalter- 
able :  and  in  like  manner,  men  may  discover  the 
goodness  of  their  dispositions,  though  they  cannot 
will,  or  wish,  to  have  opposite  dispositions.  That 
they  ba'oe  faith,  may  be  manifest  by  their  works, 
though  both  the  beginning  and  continuance  of  their 
faith  be  from  God,  and  not  of  themselves.  Creatures 
need  not  be  independent  of  their  Creator,  in  order 
to  its  being  known  what  they  are,  or  what  they  de- 
serve. They  maybe  made  upright,  and  kept  up- 
right, by  divine  power  ;  and  yet  their  uprightness 
be  as  real,  as  discoverable,  and  as  justly  rewardable, 
xi  if  it  had  been  self-created,  and  self-kept. 


376  Oil  the  Ptesermudh,         [Ser.  ^%i 

Such  a  self-determining  power  of  will  as  some 
contend  for,  is  so  far  from  being  necessary  to  discov- 
er what  is  in  a  man's  heart,  that  it  would  render  a 
discovery  of  it  altogether  impossible.  Hjtd  God  a 
power  of  willing  and  acting  contrary  to  his  perfec- 
tions ;  what  his  perfections  are,  could  never  be  at  all 
known  from  his  works.  And  had  men  the  power 
of  producing  volitions  in  themselves,  and  of  con- 
ducting contrary  to  their  dispositions,  what  their 
dispositions  are,  could  not  be  at  all  ascertained  by 
their  actions.  Our  Saviour  says,  *' By  their  fruits 
yc  shall  know  them."  And  he  gives  the  reason — the 
only  possible  reason  :  "A  good  tree  cahnot  bring 
forth  evil  fruit ;  neither  can  a  corrupt  tree  bring  forth 
good  fruit."  If  a  good  man,  out  of  the  good  treas- 
ure of  his  heart,  might  bring  forth  evil  things  ;  and 
an  evil  man,  out  of  the  evil  treasure,  might  bring 
forth  good  things;  how  could  one  ever  be  known 
from  the  other,  by  their  fruits  ?  The  design  of  a 
state  of  probation  is  to  discover  what  is  in  men's 
hearts  :  but  had  men  such  a  self-determining  power 
of  will,  that  the  sinner  might  act  like  a  saint,  and  the 
saint  like  a  sinner,  in  spite  of  their  hearts,  how 
could  this  end  ever  be  obtained  by  any  probation  ? 
Were  men  made  to  act  contrary  to  their  own  hearts, 
by  divine  power,  the  end  of  a  state  of  probation 
would  indeed  be  frustrated.  But  this  is  not  the  way 
that  God  keeps  good  men.  He  works  in  them  to 
will,  agreeably  to  the  new  heart  which  he  has  given 
them.  The  doctrine  of  the  saints'  perseverance,  is 
therefore  no  way  inconsistent  either  with  their  free 
agency,  or  with  their  being  proper  subjects  of  a  state 
of  probation. 

Yet,  after  all  :  the  bad  tendency  of  this  doctrine, 
is  alledged  against  it,  as  a  serious  and  weighty  ob- 
jection. We  are  told,  the  natural  and  necessary 
tendency  of  it  is,  to  encourage  those  who  think 
themselves  saints,  in  carelessness  and  sin  :  for  what 
occasion  have  persons  to  give  themselves  any  con- 


S(dr.  XX.]    and  Perscjerance  of  Saints.  377 

cern  about  what  they  believe,  or  how  they  live, 
when  there  is  no  possibility  of  their  being  lost,  or 
failing  of  eternal  life  ? 

To  Avhich  we  answer  :  A  misunderstanding  of 
the  doctrine  of  the  saints'  perseverance,  has  a  tenden- 
cy to  encourage  self-deceived  hypocrites  in  inatten- 
tion and  licentiousness,  and  may  often  have  tliis 
effect ;  but  not  the  doctrine  itself,  rightly  understood. 
Did  we  teach  that  true  believers  may  become  unbe- 
lievers, or  that  those  who  have  been  born  of  God 
may  live  in  sin,  hke  the  world  that  lieth  in  wick- 
edness, and  yet,  that  they  will  infallibly  be  saved,  the 
objection  would  be  just.  But  it  is  not  so,  when  our 
doctrine  is,  that  all  real  saints  are  kept  unto  salva- 
tion, "  through  sanctification  of  the  Spirit,  and 
belief  of  the  truth."  What  encouragement  can  this 
give,  to  cast  off  fear,  to  neglect  prayer,  to  be  inatten- 
tive to  the  word,  or  to  live  in  allowed  transgression 
and  disobedience  ?  The  grace  of  God  which  bring- 
eth  salvation,  effectually  keeps  true  believers  from  all 
these.  Those,  therefore,  who  are  not  thus  kept, 
have  no  part  nor  lot  in  the  comfort  of  this  doctrine  ; 
for  they  have  abundant  reason  to  conclude,  that  they 
were  never  in  a  state  of  grace. 

It  only  remains  that  we  apply  the  subject,  in  two 
or  three  serious  practical  inferences. 

1.  Hence  we  should  hold  fast,  and  contend  ear- 
nestly for,  this  doctrine. 

It  appears  very  evidently,  I  apprehend,  that  the 
infallible  safety  of  all  true  believers  in  Christ,  is  a 
plain  article  of  the  faith  once  delivered  to  the  saints  ; 
and  that  the  most  specious  objections  against  it  liave 
no  solid  foundation,  in  scripture  or  reason  :  and  we 
may  easily  see  that  it  is  a  very  important  doctrine. 
In  regard  to  the  comfort  and  edification  of  saints,  it 
is  certainly  of  great  importance.  Without  it,  the 
heirs  of  promise  could  not  have  that  strong  consola- 
tion which  God  is  willing  to  give  them.     They  could 

Z  z' 


378  On  the  Preservation,         [Ser.  XX» 

liave  no  anchor  of  their  soul  sure  and  steadfast.  It  is 
exceedingly  necessaiy,  likewise,  to  inspire  them  with 
courage  in  all  the  arduous  conflicts  of  their  spiritual 
warfare,  and  to  fortify  them  with  patience  in  run- 
ning the  race  set  before  them.  And  it  is  also  of 
great  importance  in  regard  to  the  conversion  of  sin- 
ners ;  as  hereby  the  ministers  of  the  gospel  are  fur- 
nished with  a  most  powerful  motive  for  winning 
souls.  To  induce  the  unconverted  to  make  it  their 
immediate  concern  to  be  reconciled  to  God,  if  this 
doctrine  be  believed,  they  may  be  told,  that  by  so 
doing  they  will  choose  the  good  part,  which  shall 
not  be  taken  from  them.  But>  on  the  contrary,  if  the 
doctrine  of  falling  from  grace  were  true,  this  induce- 
ment to  flee  for  refuge  and  lay  hold  upon  the  hope 
set  before  us,  Avould  be  taken  away.  Saints  would 
then  be  no  more  in  a  safe  condition,  than  unconvert- 
ed sinners.  Both  have  conditional  promises  of  sal- 
vation, and  neither,  on  that  supposition,  would  have 
any  other.  The  former  are  assured  that  they  shall 
be  saved,  on  condition  they  endure  unto  the  end ; 
the  latter,  if  at  the  end,  they  repent  and  believe  the 
gospel.  Feeble  would  be  the  argument  to  persuade 
men  to  seek  an  interest  in  Christ,  that  they  may  get 
into  a  state  of  grace,  if  in  that  state,  we  must  tell 
them,  there  would  be  no  safety.  They  might  think 
it  ncLU'ly  or  quite  as  prudent,  to  put  oft'  the  matter 
until  the  closing  scene  ;  when  there  will  not  be  time 
for  their  repentance  to  be  repented  of. 

Thus  important  is  this  doctrine  of  the  infallibl6 
salvation  of  true  believers.  Thus  pernicious  is  the 
denial  of  it,  in  rejrard  both  to  the  edification  of  saints, 
and  the  conversion  of  sinners.  Those  by  Mhom  it 
is  denied,  with  the  other  capital  doctrines  of  grace, 
ought  surely  not  to  be  followed,  or  any  way  encoura- 
ged ;  whatever  they  may  say  of  their  ow^n  goodness, 
however  indefatigable  they  may  be  in  making  prose- 
lytes, or  whatever  higli  professions  they  may  make 
of  an  ardent  concern  for  the  salvation  of  souls.     In 


Sfer.  XX.]    and  Perseverance  of  Saints.  579 

reference  to  all  such,  the  following  apostolic  warn- 
ings seem  plainly  applicable  :  Rom.  xvi.  17,  18, 
"  Now,  I  beseech  you,  brethren,  mark  them  A\hich 
cause  divisions  and  offences,  contrary  to  the  doctrine 
which  ye  ha\'e  learned,  and  avoid  them.  For  they 
that  are  such,  serve  not  our  Lord  Jesus  Christ,  but 
their  own  belly  ;  and  by  good  ^vords  and  fair 
speeches  deceive  the  hearts  of  the  simple."  And 
2  John  10,  11,  *'  If  there  come  any  unto  you,  and 
bring  not  this  doctrine,  receive  him  not  into  your 
house,  neither  bid  him  God  speed  :  for  he  that  bid- 
deth  him  God  speed  is  a  partaker  of  his  evil  deeds." 

2.  We  may  hence  see  the  importance  of  not  mu- 
tilating this  doctrine,  and  should  be  very  careful  to 
maintain  it  pure  and  entire. 

On  no  point,  perhaps,  is  there  greater  need  of  cau- 
tion not  to  put  asunder  what  God  hath  joined  togeth- 
er :  the  11^ ay  and  end  of  the  righteous.  It  must  not 
be  thought  that  a  righteous  man  may  turn  altogether 
from  his  righteousness ;  that  those  who  ^vere  once 
savingly  enlightened,  may  entirely  fall  away ;  that 
true  believers,  may  become  unbelievers ;  that  good 
men  may  lose  all  their  goodness  and  still  retain 
their  standing  in  the  covenant  of  grace.  If  any  man, 
or  an  angel  from  heaven,  should  teach  such  another 
gospel  than  that  we  have  been  taught,  I  vv  ill  not  say, 
"  Let  him  be  accursed  ;"  but  I  must  say,  Let  him 
not  be  believed. 

From  thinking  that  there  is  no  sin  in  the  weak- 
ness or  want  of  foith,  or  love,  or  any  otlier  grace — 
that  such  mere  deficiencies  are  no  imperfections — 
that  there  are  no  good  principles  of  action  in  an\^ 
man — that  all  holiness,  and  all  imholiness,  consists 
in  exercises  only  ;  some  may  be  led  to  conclude,  diat 
the  imperfection  of  saints  can  be  no  otlier  than  the 
inconstancy  of  their  good  exercises  ;  aiul,  therefore, 
tliat  cJiristians  are  sometimes  perfectly  holy,  and 
sometimes   totally  sinful;    though   they  never  Io^c 


380  On  the  Prescwation,  ^c.       [Ser.  XX. 

their  infallible  title  to  eternal  life.  But  if  anv  one 
should  hold  thus,  and  teach  men  so,  however  much 
we  may  admire  his  talents,  his  courage,  or  his  con- 
sistency ;  I  think  we  ought  rather  to  call  in  question 
the  soundness  of  his  premises,  than  to  admit  the 
truth  of  his  consequence.  Certainly,  the  scripture 
doctrine  of  the  perseverance  of  saints,  is  not,  that 
they  shall  be  saved  without  persevering :  or,  that 
they  are  kept  in  the  grace  of  God,  without  being 
kept  by  his  power,  from  frequent,  total  apostacfes. 

3.  Let  believers  be  hence  exhorted  to  improve 
the  doctrine  now  insisted  on,  according  to  its  evident 
design  andtendenc}' :  to  strengthen  them  in  striving 
ngainst  all  the  enemies  of  their  souls,  with  the  ani- 
mating hope  of  certain  conquest ;  and  not  as  any 
encouragement  to  remissness  in  their  watch  and 
Avarfare.  That  it  had  the  former  of  these  effects 
upon  the  apostle  Paul,  and  not  the  latter,  he  tells  the 
Corinthians.  "  I  therefore  so  run,"  says  he,  "  not 
at  uncertainty  ;  so  fight  I,  not  as  one  that  beateth  the 
air :  but  I  keep  under  my  body,  and  bring  it  into 
subjection  ;  lest  that  by  any  means,  when  I  havQ 
preached  to  others,  I  myself  should  be  a  cast  aA^ay." 
Though  he  was  certain  of  being  thus  saved,  yet  he 
well  knew  there  was  no  other  way  for  him  to  obtain 
everlasting  life,  or  to  escape  eternal  perdition,  than 
by  running  with  patience  the  race  still  before  him, 
and  fighting  as  one  in  earnest,  the  good  fight  of  faith. 
And  what  effect  he  thought  the  certainty  of  effica- 
cious divine  influence  would  naturally  have  upon  the 
faithful  followers  of  Christ,  appears  from  his  exhort- 
ation to  tlie  Philippians  :  an  exhortation  Avhich  ought 
ever  to  be  kept  in  rememlDrancc,  and  with  Vvhich  I 
shall  now  conclude.  *'  \^''hercfore,  my  ]3eloved,  as 
ye  have  always  obeyed,  not  as  in  my  presence  only, 
but  no'»v  much  more  in  m'y  al:>scnce,  work  out  your 
own  salvation  with  fear  arid  tremblino: :  For  it  is 
God  which  worketh  in  you,  to  will  apd  to  do,  of  his 
good  pka5ure." 


SERMON  XXI. 


©N   OBTAINING   ASSURANCE   OF    ETERNAL   SALVA- 
TION. 


HEBREWS  VI.   11. 


s.4nd  nve  dciire  that  every  one  of  you  do  shew  the  same  diligence^ 
to  the  full  assurance  of  hope  unto  the  end. 


w. 


HEN  once  persons  are  convert?ed,  some 
seem  to  imagine  that  they  have  no  further  occasion 
for  striving  to  enter  in  at  the  strait  gate,  or  for  work- 
ing out  their  salvation.  Hence,  preaching  terror  to 
sinners,  and  comfort  to  saints,  is  supposed  to  be  the 
whole  business  of  gospel  ministers :  and,  conse- 
quently, almost  all  their  preaching,  it  is  thought, 
should  be  to  tlie  unregenerate.  If  christians  have 
not  just  at  present  all  that  consolation  which  might 
be  wished,  it  is  no  sucli  great  matter,  since  very  soon 
their  joy  will  be  full.  Believers  are  absolutely  safe  ; 
whereas  unbelievers  are  in  hourly  danger  of  everlast- 
ing destruction  :  shall  their  case  then  be  unattended 
to,  while  the  time  is  spent  in  building  up  believers 
on  their  most  holy  faith  ?  Thoughts  like  these  are 
sometimes  suggested,  and  perhaps  oftener  secretly 
entertained.  Tiiey  are  specious  ;  and  at  first  view, 
appear  rational.  But,  my  brethren,  these  things 
ought  not  altogether  so  to  be  considered.     As  in 


582  On  Assurance  of  Hope.      [Ser.  XXI. 

many  other  instances  of  superficial  attention  to  sub- 
jects, there  is  a  mixture  in  them  of  truth  and  error. 
Sinners  are  in  awful  danger,  it  is  true ;  and  saints 
are  in  a  happy  and  safe  condition.  But  that  these 
last  are  in  such  a  state  of  safety,  that  nothing  further 
is  necessary  to  be  done  by  them,  or  for  them,  is  a 
false  inference.  Christians  must  abide  in  Christ,  or 
they  will  wither,  become  dead  branches,  and  be 
burned.  Believers  must  still,  by  patient  continuance 
in  well-doing,  seek  fm-  glory,  and  honor,  and  immor- 
tality, as  ever  they  would  hope  to  obtain  eternal  life. 
The  inquiry,  "  What  must  I  do  to  be  saved  ?"  is 
Hot  one  which  concerns  the  unconverted  only.  Those 
who  ask  the  way  to  Zion  with  their  faces  thither- 
ward, need  directions ;  and  not  merely  they  whose 
backs  are  turned  upon  it,  and  who  will  follow  no 
right  directions,  in  a  proper  manner.  Believers  are 
not  so  kept  by  divine  power,  as  renders  their  own 
vigilance  and  exertion  to  keep  themselves  in  the  love 
of  God,  unnecessary.  As  well  may  it  be  said,  if  per- 
sons are  elected  they  will  be  saved,  do  what  they 
will,  as  that  the  converted  are  in  no  danger,  let  them 
be  ever  so  inattentive  and  slothful.  The  salvation 
of  believers  is  indeed  certain  :  but  so  is  the  salvation 
of  the  elect,  who  are  yet  unbelievers  ;  and  so  is  eve- 
ry event  divinely  decreed,  or  foreknown.  Yet,  in 
all  cashes,  things  are  brought  to  pass  in  the  way  ap- 
pointed. The  means  are  decreed,  as  well  as  the 
end.  Men  must  enter  in  at  the  strait  gate,  though 
elected ;  and  they  must  go  on  in  the  narrow  way, 
though  effectually  called,  or  they  will  not  receive  in 
the  end,  the  salvation  of  their  souls. 

Accordingly,  the  inspired  writers  and  preachers  of 
the  gospel  addressed  a  great  part  of  their  discourses 
and  writings,  to  those  whom  they  considered  as  being 
already  in,  a  state  of  grace.  And  they  addressed 
themselves  to  these,  not  in  the  language  of  consola- 
tion ahvays,  l3Ut  often  in  that  of  doctrine,  reproof, 
correction,  and  instrnction  in  righteousness.     Nor 


Ser.  XXL]      Oti  Assurance  of  Hope,  383 

did  they  exhort,  warn,  and  admonish  them,  merely 
lest  they  should  be  a  dishonor  to  the  church,  and 
lay  stumbling-blocks  in  the  way  of  those  without ; 
but  also  lest  they  should  receive  the  giace  of  God 
in  vain,  and  be  lost  themselves.  It  is  plain  they  did 
not  think  that  ^^  hen  they  had  won  and  wedded  souls 
to  Christ,  they  might  then  safely  leave  them  ;  or 
that  nothing  more  need  be  said  to  them  except  to 
banish  their  fears,  and  to  confirm  their  comfort,  by 
assuring  them  they  were  out  of  all  danger.  Among 
other  proofs  of  this,  of  which  the  Bible  is  full,  ^ve 
have  a  very  convincing  instance  in  my  text  and 
context. 

The  apostle,  in  the  foregoing  verses  of  this  chap- 
ter, is  exhorting  christians  to  steadfastness  and  per- 
severance in  religion,  and  to  vigorous  endeavors  after 
higher  attainments  in  holiness,  and  in  divine  knowl- 
edge. See  ver.  1,  2,  '^  Therefore,  leaving  the  prin- 
ciples of  the  doctrine  of  Christ,  let  us  go  on  unto 
perfection  ;  not  laying  again  the  foundation  of  re- 
pentance from  dead  works,  and  of  faith  toward  God : 
Of  the  doctrine  of  baptisms,  and  of  laying  on  of 
hands,  and  of  the  resurrection  of  the  dead."  He 
adds,  ver.  3,  "  And  this  will  we  do  if  God  permit.'* 
That  is,  he  would  assist  them  in  making  this  pro- 
ficiency, if  opportunity  should  be  given  him  to  visit 
them  again  ;  and  if  they  should  be  able  to  receive 
further  instruction.  He  then  warns  them  of  the 
extreme  danger  they  would  be  in  of  remediless  de- 
sti'uction,  if,  after  all  that  had  been  done  for  them, 
they  should  lose  their  religion,  and  prove  apostates. 
Ver.  4 — 8,  "  For  it  is  impossible  for  those  who 
were  once  enlightened,  and  have  tasted  of  the  heav- 
enly gift,  and  were  made  partakers  of  the  Holy 
Ghost,  and  have  tasted  the  good  word  of  God,  and 
the  powers  of  the  v/orld  to  come ;  if  they  shall  fall 
away,  to  renew  them  again  unto  repentance  :  seeing 
they  crucify  to  themsehes  the  Son  of  God  afresh, 
and  put  him  to  an  open  shame.     For  the  earth,  which 


384  On  Assurance  of  Hope.      [Ser.  XXL 

di'inketh  in  the  rain  that  cometh  oft  upon  it,  and 
bringeth  forth  herbs  meet  for  them  by  whom  it  is 
dressed,  receiveth  blessing  from  God  :  But  that 
which  beareth  thorns  and  briers  is  rejected,  and  is 
nigh  unto  cursing  ;  whose  end  is  to  be  burned." 

The  apostle  expresses,  however,  his  charitable 
hope  and  belief  concerning  them,  that  they  were  not 
such  as  would  be  left  thus  to  fall  away  :  ver.  9, 
"  But,  beloved,  we  are  persuaded  better  things  of 
you,  and  things  that  accompany  salvation,  though  we 
thus  speak."  And  the  particular  ground  of  his 
entertaining  this  persuasion  in  their  favor,  he  lets 
them  know,  was  the  good  fruit  which  they  had 
hitherto  brought  forth.  Ver.  10,  "  For  God  is  not 
unrighteous  to  forget  your  work,  and  labor  of  love, 
which  ye  have  shewed  toward  his  name,  in  that  ye 
have  ministered  to  the  saints,  and  do  minister." 
Then  he  exhorts  them  to  go  on  as  they  had  begun  ; 
that  they,  as  well  as  he,  might  have  reason  to  be 
more  and  more  satisfied  to  the  last,  that  they  w  ere  not 
christians  in  name  only,  but  in  deed  and  in  truth. 
This  exJiortation  follows  in  our  text  :  "  And  we 
desire  that  ctsery  one  of  yon  do  shew  the  same  diligence y 
to  the  full  assurance  of  hope  unto  the  end,'''' 

It  is  proposed  for  the  illustration  of  these  w^ordsy 

I.  To  explain  what  we  are  to  understand  by  the 
full  assurance  of  hope. 

II.  To  consider  the  motives  there  are  to  give  dili- 
gence to  obtain  such  an  assurance,  and  to  keep  it 
unto  the  end  :   and, 

III.  To  show  wherein,  or  in  what  ways  the  dili- 
gence of  believers  should  be  exercised,  in  order  to 

this. 

For  explaining  die  assurance  here  spoken  of,  little 
need  be  said.     In  brief,  to  have  the  full  assurance 


Sen  XXL]      On  Assurance  of  Hope.  ^85 

of  hope,  is,  for  a  person,  on  good  grounds,  to  feel 
fully  certain  that  he  shall  be  saved. 

This  is  what  some  call,  (though  Improperly)  the 
faith  of  assm-ance.  It  is  never  so  called  in  scripture. 
The  apostle  speaks  of  the  assurance  of  faith,  not  the 
faith  of  assurance,  Heb.  x.  22,  "  Having  an  high- 
priest  over  the  house  of  God,  let  us  draw  near  with  a 
true  heart,  in  full  assurance  of  faith."  He  means,  in 
a  firm  belief  of  what  the  gospel  reveals  concerning 
the  high-priesthood  of  Christ ;  his  full  atonement  and 
prevalent  intercession,  in  behalf  of  all  his  true  disci- 
ples. But  a  man  may  have  this  ;  he  may  entertain 
no  doubt  of  Christ's  being  able  to  save  them  who 
come  unto  God  by  him,  and  yet  not  be  at  all  certain 
that  he  himself  is  one  of  this  happy  number.  A  man 
vvho  is  fully  satisfied  that  the  scriptures  are  the  word 
of  God,  and  that  all  the  doctrines  taught  in  them  are 
infallibly  true,  has  the  full  assurance  of  faith,  respect- 
ing revealed  religion  ;  but  yet,  he  may  not  be  fully 
satisfied,  at  the  same  time,  that  he  is  a  true  believer. 
A  man  mscy  be  fully  persuaded  that  every  one  who  is 
created  after  God,  and  endures  unto  the  end,  in  right- 
eousness and  true  holiness,  shall  be  saved ;  and  yet 
may  not  be. fully  persuaded  that  he  himself  has  been 
so  created,  and  shall  so  endure.  Faith  is  the  sub- 
stance of  things  hoped  for  ;  but  it  is  not  hope  itself. 
The  hope  of  salvation,  if  well  grounded,  is  built  ; 
first,  on  the  word  of  God ;  secondly,  on  faith  in  his 
word ;  and  thirdly,  on  good  evidence  that  we  ha\'e 
saving  faith.  Had  there  been  no  revelation  that 
there  is  forgiveness  with  God,  or  that  he  will  give  to 
any  sinner  eternal  life  ;  our  hope  of  pardon  and  sal- 
vation, if  we  had  any,  would  have  been  built  upon 
no  solid  ground.  Now  there  is  such  a  revelation, 
if  we  do  not  believe  it,  we  are  still  as  much  as  ever 
without  hope.  If  we  do  believe  this  revelation  of 
grace  and  truth,  but  do  not  know  that  we  believe  to 
the  saving  of  the  soul ;  though  we  may  have  a  hope, 
yet  not  the  full  assurance  of  hope. 

A  a  a 


386  On  Assuraticc  of  Hope.      [Ser.  XXI* 

A  man  may  have  some  well-grounded  hope  of  ob- 
taining salvation,  before  he  is  a  true  believer.  He 
may  believe,  or  be  rationally  convinced,  on  scripture 
evidence,  that  God  is  in  Christ  reconciling  the  world 
unto  himself,  and  that  he  hath  mercy  on  whom  he 
will  ha've  mercy  ;  and  therefore,  that  he  may  have 
mercy  on  him.  When  he  is  reconciled  to  God, 
submits  to  his  sovereignty,  and  cordially  acquiesces 
in  the  gospel  way  of  peace,  his  hope  is  much  increas- 
ed. He  now  sees  the  substance  of  things  hoped 
for ;  is  persuaded  of  the  promises,  and  embraces 
them.  He  flees  for  refuge  to  lay  hold  on  the  hope  set 
before  him.  Still,  however,  he  may  not  think  that 
what  he  experiences  is  saving  faith  ;  or  if  he  thinks 
it  is,  he  may  not  feel  certain  of  it.  He  has  new 
comfort  and  support ;  his  mind  is  stayed  on  God, 
through  Christ.  He  sees  a  glorious  object  of  hope, 
and  a  glorious  ground  of  hope.  He  may  have  full 
assurance  of  faith  ;  while  yet,  that  his  heart  is  right 
with  God,  he  is  far  from  being  fully  assured  :  and, 
consequently,  whether  he  has  any  part  or  lot  in  the 
]>romises  of  grace  and  glory,  he  cannot  be  certain. 
Besides  being  persuaded  of  the  promises  as  true,  and 
embracing  them  as  good,  one  must  have  certain  evi- 
dence of  being  a  christian  indeed,  before  he  can  have 
a  well-grounded,  .full  assurance  of  hope,  respecting 
his  ov/n  salvation. 

Persons  may  be  very  confident  that  they  are  in  a 
state  of  grace,  and  shall  infallibly  be  saved,  when  they 
have  no  good  evidence  of  their  being  new  creatures  ; 
but  their  confidence  is  not  well-grounded.  Yea,  some 
may  have  such  an  assured  hope,  as  not  to  be  troubled 
with  any  doubts  concerning  their  future  happiness  ; 
while,  nevertheless,  they  live  in  vicious  courses,  and 
are  far  from  being  holy  in  any  manner  of  conversa- 
tion :  but  tlieir  hope  is  no  other  than  that  of  the  hyp- 
ocrite,  which  will  prove  at  last  to  be  as  a  spider's 
web.  A  well-grounded,  full  assurance  of  hope,  can- 
not be  obtained  \vithout  good  evidence  of  a  gospel 


Ser.  XXL]      On  Assurance  of  Hope.  387 

temper — a  temper  conformable  to  that  of  Christ — a 
heart  to  IcAe  God,  and  keep  his  commandments. 

11.  We  \\ill  now  consider  tlie  motives  there  are, 
to  give  diligence  in  this  matter.     The 

1.  Motive  I  shall  mention  is,  that  the  full  assur- 
ance of  hope  is  a  possible  attainment. 

Were  it  impossible  ;  urging  cliristiahs  to  take 
pains  after  it,  would  be  of  no  avail.  Despair  of  suc- 
cess, in  any  pursuit,  cuts  the  sinews  of  all  exertion. 
And  with  many  professors,  it  is  probably  thus,  in  the 
present  case.  They  do  not  think  that  by  any  dili- 
gence which  they  could  give,  it  would  be  possible 
for  them  ever,  in  this  world,  to  make  their  calling 
and  election  sure  :  and  therefore  they  rest,  and  en- 
deavor to  make  themselves  easy,  in  a  doubtful  hope. 
But  that  there  is  no  reason  thus  to  yield  to  a]?solute 
discouragement  in  this  case,  provided  persons  are 
real  christians,  may  appear  from  a  due  attention  to 
the  following  things : 

(1.)  That  there  are  absolute  divine  promises  of 
the  final  salvation  of  all  who  are  once  true  believers  in 
Christ.  If  this  were  not  the  case,  it  would  indeed 
be  a  vain  thing  for  any  to  think  of  obtaining  the  full 
assurance  of  hope,  respecting  their  eternal  happiness. 
If  men  might  be  in  a  state  of  grace  to-day,  and  in  a 
state  of  wrath  to-morrow  ;  if  true  believers  were 
sometimes  left  to  fall  away  and  be  lost,  and  if  the  best 
of  them  might  be  thus  left,  the  true  believer,  notwith- 
standing any  certain  evidence  he  might  find  of  his 
past  or  present  faith  and  holiness,  must  remain  in 
utter  uncertainty  respecting  his  final  salvation.  But 
the  infallible  perseverance  of  all  real  saints  is  a  plain 
doctrine  of  scripture.  Our  Saviour  hath  assured  us, 
that  every  one  who  heareth  his  word,  and  believeth  on 
him  that  sent  him,  "hath  everlasting  life,  and  shall 
not  come  into  condemnation."     That  to  those  v/ho 


388  On  Assurance  of  Hope.      [Ser.  XXf, 

hear  his  voice  and  follow  him,  he  will  give  eternal 
life ;  and  they  shall  never  perish,  neither  shall  any 
pluck  them  oiit  of  his  hand.  And  in  the  writings  of 
his  apostles  a  never  failing  connection  is  asserted  be- 
tween effectual  calling,  justification,  and  glorification; 
Between  the  beginning  of  a  v/ork  of  special  grace  in 
any,  and  its  being  performed  until  the  day  of  Jesus 
Christ ;  between  being  begotten  again  unto  a  lively 
hope,  and  being  kept  by  the  power  of  God  unto 
salvation.  If,  therefore,  any  can  be  certain  of  their 
being  true  christians,  they  may  be  equally  certain  that 
they  shall  so  endure  unto  the  end  as  to  be  finally 
saved, 

(2.)  Froni  the  essential  difference  which  we  are 
taught  there  is  between  the  sanctifying  fruits  of  the 
Holy  Spirit,  and  any  thing  ever  experienced  by  the 
unregenerate,  that  good  men  may  attain  to  the  full  as- 
surance of  hope,  by  giving  proper  diligence,  is  rea-. 
sonably  to  be  supposed. 

Things  different  in  their  nature,  it  is  probable,  may 
be  certainly  distinguished,  by  those  who  have  their 
senses  exercised  to  discern  good  aiid  evil,  if  they  Vt/ill 
take  due  pains  in  attending  to  them.  Were  there  no 
difference  only  in  degree  of  goodness,  between  the 
regenerate  and  the  unregenerate,  it  might  be  imposr 
sible  for  those  of  the  former  character  to  know  that 
they  were  not  of  the  latter  :  more  especially  since 
that  height  of  holiness,  from  the  lowest  degrees  of  it, 
which  is  necessary  to  denominate  one  a  true  saint, 
is  no  where  ascertained  in  scripture.  But  that  those 
who  are  in  a  state  of  grace,  differ  only  in  degree  of 
goodness  from  those  w  ho  ai.e  in  a  state  of  nature,  is 
not  the  case,  according  to  the  word  of  God.  The 
unregenerate  are  there  said  to  be  dead  in  sin.  They 
are  described  as  being  of  that  carnal  mind  which  is 
enmity  against  God  ;  which  is  liot  subject  to  the  law 
of  God,  neither  indeed  can  be.  Our  Saviour  says, 
^^'  That  which  is  born  of  the  fiesh  is  fiesh  :"  and  the 


Ser.  XXL]      On  Assurance  of  Hope.  385 

apostle  Paul  tells  us  he  knew  that  in  him,  that  is  in 
his  flesh,  dwelt  no  gDod  thing.  Now,  whether  one 
be  wholly  sinful,  or  has  some  real  virtue  and  reli- 
gion, it  is  reasonable  to  suppose  may  be  known,  on 
thorough  examination,  by  one  who  has  eyes  to  see 
and  a  heart  to  understand. 

(3.)  There  are  many  infallible  marks  of  grace 
given  in  the  holy  scriptures,  whereby  the  heirs  of 
glory  are  to  be  known.  Several  of  these  are  laid 
down  by  our  Saviour  in  the  beginning  of  his  sermon 
on  the  mount :  as  humility  ;  godly  sorrow  ;  a  sin- 
cere desire  of  personal  holiness  ;  meekness,  merci- 
fulness, and  purity  of  heart.  The  aposde  John 
mentions  brotherly  kindness  as  a  certain  evidence  of 
saving  grace.  "  We  know  that  we  have  passed  from 
death  unto  life,"  says  he,  "  because  we  love  the 
brethren."  And  the  love  of  God  and  of  Christ,  are 
much  insisted  on  in  this  view.  "  We  know  that  all 
things  work  together  for  good  to  them  that  love 
God." — "  Blessed  is  the  man  that  endureth  tempta- 
tion :  for  Avhen  he  is  tried  he  shall  receive  the  crown 
of  life,  which  the  Lord  hath  promised  to  them  that 
love  him."  And,  "  Grace  be  with  all  them  that  love 
our  Lord  Jesus  Christ  in  sincerity." 

(4.)  Christians  commonly  pass  through  various 
changes,  ^vhich  are  designed  for  their  trial,  that  they 
may  better  understand  their  true  character.  They 
are  tried  frequently  by  prosperity  and  adversity  :  by 
honor  and  dishonor,  by  e\  il  report  and  good  report, 
to  prove  them,  and  to  let  them  know  v/hat  is  in  their 
hearts.  Now,  under  all  these  trials  of  their  grati- 
tude and  moderation,  of  their  meekness,  humility, 
patience  and  submission,  it  is  reasonable  to  believe 
that,  in  due  time,  with  proper  attention,  it  may  be 
known  what  manner  of  spirit  they  are  of.     But, 

(5.)  That  the  full  assurance  of  hope  is  a  possible 
attainment  in  this  life,  we  have  unquestionable  evi- 


390  0?i  Assurafice  of  Hope.      [Ser.  XXI. 

dence  from  instances  recorded  in  scripture  of  those 
by  whom  it  was  actually  attained.  David  speaks  the 
language  of  assurance  respecting  his  future  happi- 
ness, Psal.  xvii.  15,  "  As  forme,  I  will  behold  thy 
face  in  righteousness ;  I  shall  be  satisfied,  when  I 
awake,  with  thy  likeness."  Peter  said  to  his  risen 
Saviour,  *'  Lord,  thou  knowest  all  things  ;  thou 
knowest  that  I  love  thee."  And  Paul  says,  *'  We 
know  that  if  our  earthly  house  of  this  tabernacle 
were  dissolved,  we  have  a  building  of  God,  an  house 
not  made  with  hands  eternal  in  the  heavens. — There- 
fore we  are  always  confident,  knowing  that  whilst 
we  are  at  home  in  the  body,  we  are  absent  from  the 
Lord :  We  are  confident,  I  say,  and  willing  rather 
to  be  absent  from  the  body,  and  to  be  present  with 
the  Lord." 

2.  To  induce  christians  to  diligence  in  seeking 
this  assurance,  it  ought  to  be  considered  that  it  is  a 
difficult  attainment  ;  and  one  not  to  be  expected 
without  laborious  application. 

The  ^vant  of  a  conviction  and  belief  of  this,  is 
probably  the  occasion  of  remissness  in  professors, 
and  of  their  neglecting  the  diligent  use  of  those 
means  v/hich  such  an  attainment  requires,  as  often 
as  their  discouragement  from  an  apprehension  of  its 
impossibility.  As  long  as  people  are  looking  for 
miracles,  or  for  something  of  the  nature  of  immedi- 
ate revelations  to  assure  them  of  their  salvation,  and 
imagine  that  little  or  nothing  done  by  them  is  neces- 
sary, they  will  naturally  be  slothful  in  this  business, 
God  may,  in  some  instances,  have  given  the  assur- 
ance of  hope  to  particular  persons,  by  suddenly 
lifting  upon  them  the  light  of  his  countenance,  when 
they  ^1  ere  taking  no  great  pains  in  religion ;  but 
I  am  persuaded  that  this  is  not  his  ordinary  way  ; 
tmd  that  generally,  it  is  only  by  much  diligence  that 
christians  aiTive  to  a  well-grounded  assurance  of  their 
being  in  a  state  of  grace.  Of  this  we  may  be  con- 
vinced, 


-Scr.  XXI.]      On  Assurance  of  Hope.  391 

(1.)  By  the  many  pressing  calls  to  self-examina- 
tion, which  we  find  in  the  holy  scriptures.  To  this 
purpose,  besides  our  text,  see  2  Cor.  xiii.  5,  "  Ex- 
amine yourselves  whether  ye  be  in  the  faith,  prove 
your  own  selves."  And  Gal.  vi.  4,  "  But  let  every 
man  prove  his  own  work,  and  then  shall  he  have 
confidence  in  himself  alone,  and  not  in  another." 
That  is,  in  the  evidence  of  his  good  estate  which  he 
himself  perceives  ;  and  not  merely,  or  mainly  in  the 
charitable  opinion  of  others  concerning  him.  See 
also,  2  Pet.  i.  10,  "  Wherefore  the  rather,  brethren, 
give  diligence  to  make  your  calling  and  election 
sure." 

It  is  evident  from  such  exhortations  as  these, 
that  the  ordinary,  if  not  the  only  way  for  christians 
to  obtain  the  confidence  of  a  well-grounded  hope,  is 
by  painful  diligence.  If  assurance  of  one's  own 
salvation  were  of  the  essence  of  saving  faith,  as 
some  have  taught  ;  or  if  it  were  God's  ordinary 
way  to  give  this  assurance  by  impulses,  or  immedi- 
ate suggestions  ;  or  by  bringing  comfortable  texts 
of  scripture,  unsought  for,  into  the  minds  of  persons^ 
as  others  seem  to  have  supposed  ;  or  if  the  full  assur- 
ance of  hope  were  a  common  and  easy  attainment, 
what  occasion  could  there  be  for  these  earnest  ad- 
monitions ? 

(2.)  There  is  reason  to  believe  that  giving  dili- 
gence is  necessary  in  christians,  to  make  their  calling 
and  election  sure,  because  of  the  many  specious 
appearances  of  virtue  and  religion,  which  are  often 
found  in  false   professors. 

Some  are  ready  to  say,  A  man  is  at  no  loss  to 
know  when  he  loves  his  children,  or  v/hen  he  loves 
the  Avorld  and  the  things  of  the  world,  or  when  his 
appetite  is  pleased  with  certain  kinds  of  meats  and 
drinks  :  why  then  should  one  who  loves  God  and 
Christ  in  sincerity,  or  who  has  a  true  relish  for  heav- 
enly things,  be  at  any  loss  about  it  ;  or  be  obliged 
to  take  much  pains  before  he  can  be  certain  of  it  ? 


S92  Oft  Assurance  of  Hope.      [Ser.  XXL 

But  to  this  it  is  replied,  There  are  many  counter^ 
feits  of  the  love  of  God,  and  Christ,  and  things 
Jbeavenly  ;  which,  at  first  sight,  or  on  a  cursory  ex- 
amination, have  a  very  plausible  and  fair  appearance. 
It  is  to  be  observed  that  the  objects  of  religious 
affections  are  things  invisible  ;  and  things  concern- 
ing which  men  are  very  liable  to  entertain  errone- 
ous conceptions.  As  the  heathen  had  gods  many, 
and  lords  many  ;  so  there  may  be  as  many  different 
ideas  of  God  and  Christ,  among  the  professors  of 
cliristianity.  And  such  gods  and  christs  as  exist 
only  in  the  iinaginations  of  men,  may  be  very  pleas- 
ing to  the  carnal  mind.  It  may  be  thought  impossi- 
ble that  so  great  a  change  as  being  brought  out  of 
darkness  into  God's  marvellous  light,  should  not  be 
perceived  and  known  by  a  person  at  the  time  :  but 
every  great  change  in  the  views  and  feelings  of  a 
man,  is  not  a  saving  conversion.  When  it  is  con- 
sidered hoAV  many  sorts  of  religion  there  are  in  the 
world,  and  even  in  the  christian  world  ;  how  many 
kinds  of  conversion,  and  in  how  many  different  ways 
men  imagine  that  they  are  going  to  heaven  :  it  may 
well  be  believed  to  be  no  easy  matter  for  one  to 
know  that  bis  religion  is  pure  and  undefiled,  or  not 
essentially  false  ;  that  bis  conversion  has  been  sound 
and  genuine,  and  that  be  is  certainly  in  the  narrow 
way  to  eternal  life,  which  few  there  are  w^ho  find. 

(3.)  The  great  imperfection  of  good  men,  renders 
it  much  more  difficult  for  them  to  be  well  assured 
that  they  have  any  real  goodness. 

The  beginning  of  true  holiness  in  the  regenerate 
may  be  compared  to  a  little  leaven  hid  in  three  meas- 
ures of  meal  ;  or  to  a  grain  of  mustard  seed  sown 
in  the  earth.  And  even  after  more  than  common 
growth  in  grace,  for  a  considerable  length  of  time, 
there  is  still  a  la^v  of  sin — a  remaining  body  of  spir- 
itual death,  w^hich  may  well  occasion  many  doubts, 
as  well  as  much  grief  and  trouble.     "  Perfect  love 


Sen  XXL]      On  Assurance  of  Hope.  395 

casteth  out  fear  :"  but  who,  in   this  life,  is  made 
perfect  in  the  love  of  God,  or  in  any  other  grace  ? 

(4.)  That  the  full  assurance  of  hope  is  an  attain- 
ment which  requires  much  diligence,  may  well  be 
believed,  because  of  the  many  subtile  windings  of 
self-love,  and  the  extreme  difficulty  of  knowing  what 
is  the  bottom  principle  of  action  in  men. 

It  is  said,  Psal.  Ixiv.  6,  "  The  inward  thought  of 
every  one  of  them,  and  the  heart  is  deep."  It  is 
said,  Jer.  xvii.  9,  "  The  heart  is  deceitful  above  all 
things,  and  desperately  wicked  ;  who  can  know  it  ?" 
There  may  be  much  seeming  zeal  for  God,  much 
apparent  brotherly  kindness  and  charity,  and  much 
external  righteousness,  as  well  as  religion,  when  all 
springs,  at  bottom,  from  selfish  principles,  or  merely 
interested  motives.     I  may  add, 

(5.)  That  the  difficulty  of  certainly  knowing  one's 
own  true  character  and  state,  is  much  increased  by 
the  great  proneness  in  men,  and  even  in  good  men, 
to  err  in  judgment,  more  especially  respecting  them- 
selves. From  pride,  and  the  partiality  of  self-love, 
we  are  very  apt  to  think  more  highly  of  ourselves 
than  we  ought  to  think  ;  and  can  more  readily  per- 
ceive the  least  mote  in  our  brother's  eye,  than  a 
beam  in  our  own.  This  makes  it  easy  for  one  to 
get  a  hope  in  regard  to  his  own  goodness  ;  and  diffi- 
cult to  know  that  one  is  not  deceived. 

3.  The  vast  importance  of  this  attainment,  is  the 
last  motive  which  I  shall  mention,  to  give  diligence 
to  get  and  maintain  a  well-grounded,  full  assurance 
of  hope. 

Unless  persons  are  convinced  of  this,  they  will  not 
be  persuaded  to  be  at  the  necessary  trouble  and  pains, 
however  they  may  be  made  to  believe  there  is  a -pos- 
sibility of  attaining  to  such  an  assurance.  But  it  is 
obviously  so  great  a  happiness  to  feel  certain,  on 
B  b  b 


394  On  Assurance  of  Hope.      [Ser.  XXI. 

good  grounds,  of  the  pardoning  mercy  of  God,  and 
of  an  infallible  title  to  immortal  glory,  that  it  seems 
needless  to  say  much  concerning  the  importance  of 
it ;  and  it  is  difficult  to  say  any  thing  on  so  common 
a  subject,  -which  has  not  often  been  said.  1  shall, 
however,  suggest  a  few  thoughts,  of  which  it  is 
necessary  that  professors  should  be  frequently  re- 
minded. 

(1.)  Consider  the  great  danger  there  is  of  resting 
in  a  false  hope.     Many   do  so,    undoubtedly.     We 
read   much,   in   the   holy   scriptures,   not   only    of 
hypocrites,  but  of  their  hope  and  confidence.     In 
the  parable  of  the  ten  virgins,   the  five  foolish,   it 
seems,  expected  to  go  in  v\  ith  the  wise  when  the 
bridegroom  should  come  ;  and  did   not  know  that 
their  lamps  were  gone  out,  until  it  was  too  late  to 
replenish   them  with   oil.     In  another  parable,  our 
Saviour  represents  the  hope  of  many  false  professors 
as  being  so  strong,   that  they   would  not  easily  give 
it  up,  even  at  the  last  day.     Matt.  vii.  28,  "  Many 
will  say  unto  me  in  that  day,  Lord,   Lord,  have  we 
not    prophesied   in  thy   name  ?    and    in  thy  name 
have  cast  out  devils  ?  and  in  thy  name  done  many 
vv'onderful    works  ?"    But  he    adds,     "  And   thea 
will  I  profess  unto  them,   I  never  knew  you."     So 
again,    Luke   xiii.   25,   26,  27,   "  When  once  the 
Master  or  tlie  house  be  risen  up,    and  hath  shut  to 
the  door,   and    ye  begin  to  stand  without,   and  to 
knock  at  the  door,  saying,  Lord,  Lord,  open  unto  us  ; 
and  he  shall  answer  and  say  unto  you,  I  know  not 
whence  ye  are.     Then  shall  ye  begin  to  say.   We 
have  eaten  and  drank  in  thy  presence,  and  thou  hast 
taught  in  our  streets.     But  he  shall  say,  I  tell  you,  I 
knovv^  you  not  Vv hence  ye  are  :   depart  from  me,  all 
ye  workers  of  iniquity."    We  are  not  indeed  to  un- 
derstand this  so  literally,   as  to  suppose  that  hypo- 
crites will  not  know  what  their  state  is  before  they 
Gome  to  judgment,  and  receive  their  final  sentence, 


Ser.  XXL]      On  Assurance  of  Hope.  395 

after  the  resurrection.  But  we  are  to  understand 
these  sayings  of  our  Saviour  and  Judge,  as  being 
designed  to  teach  us,  that  many  self-deceivers  are 
exceedingly  confident  of  their  good  estate  ;  aiid  hold 
fast  this  confidence  to  their  dying  hour. 

(2.)  Let  it  be  considered  how  terrible  a  thing  it 
must  be  to  entertain  a  false  hope,  till  it  is  too  late 
to  rectify  mistakes  ;  and  to  go  away  into  everlasting 
punishment,  when  one  was  in  full  expectation  of 
going  to  life  eternal.  Li  the  next  verse  after  the 
last  quoted  passage,  it  is  said,  "  There  shall  be 
weeping  and  gnashing  of  teeth,  when  ye  shall  see 
Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets, 
in  the  kingdom  of  God,  and  you  yourselves  thrust 
out."  Job  says,  "  What  is  the  hope  of  the  hypo- 
crite, though  he  hatli  gained,  when  God  taketh  away 
his  soul  ?" 

(3.)  To  show  the  importance  of  having  the  full 
assurance  of  hope,  I  may  observe,  that  it  must  needs 
give  much  uneasiness  to  pious  persons,  when  they 
seriously  think  of  it,  to  feel  any  considerable  uncer- 
tainty in  their  own  minds,  whether  they  shall  be  hap- 
py or  miserable  to  all  eternity.  The  apostle  to  the 
Hebrews,  speaks  of  them  who,  "  through  fear  of 
death,  were  all  their  life-time  subject  to  bondage." 
And  this  must  be  the  case  Avith  true  believers,  if  all 
their  life-time,  they  have  only  a  doubtful  hope  of  es- 
caping everlasting  destruction.  The  thoughts  of 
dying,  while  this  is  their  condition,  must  be  exceed- 
ingly terrifying  to  them. 

(4.)  Consider,  on  the  other  hand,  how  happy  and 
safe  at  all  times,  those  may  well  feel  who  have  such 
good  evidence  of  being  in  a  state  of  grace,  as  puts 
the  matter  beyond  all  reasonable  apprehension  of 
being  deceived. 

Provision  is  made  in  the  covenant  of  grace,  for 
this  full   comfort  of  the   assured  believer.     "  God, 


396  On  Assurance  of  Hope.      [Ser.  XXL 

willing  more  abundantly  to  shew  unto  the  heirs  of 
promise  the  immutability  of  his  counsel,"  it  is  said, 
"  confirmed  it  by  an  oath  :  That  by  two  immutable 
things,  in  Avhich  it  was  impossible  for  God  to  lie,  we 
might  have  a  strong  consolation,  who  have  fled  for 
refuge,  to  lay  hold  upon  the  hope  set  before  us." 
The  apostle  adds,  "  Which  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and  steadfast,  and 
which  entereth  into  that  within  the  vail."  Every 
true  believer  in  Christ  experiences  something  of  the 
comforts  of  this  hope,  which  is  set  before  all  :  but 
the  christian's  comfort  must  be  far  more  strong  and 
perfect,  -when  he  is  sure  of  his  title  to  the  promises 
of  grace  and  glory,  than  it  can  possibly  be  m  hile  he 
has  doubts  and  fears  that  his  heart  may  deceive  him, 
and  that  he  hath  no  part  nor  lot  in  that  everlasting 
co-v'enant  M'hich  is  ordered  in  all  things,  and  sure. 

A  well-grounded,  full  assurance  of  hope,  will  not 
only  bear  one  above  the  fears  of  death,  but  will 
make  the  thoughts  of  it  a  po^verful  support  under  all 
the  ills  of  life.  Well  may  those  take  joyfully  the 
spoiling  of  their  earthl}'^  goods,  who  know  in  them- 
selves that  they  have  in  heaven  a  better  and  an  endur- 
ing substance.  When  wicked  men  revile  and  perse^ 
cute  them,  and  say  all  manner  of  e\'il  against  them 
falsely  for  Christ's  sake,  \\q\\  may  they  rejoice  and 
be  exceeding  glad,  if  diey  can  be  certain  that  they 
are  christians  indeed  :  for  then  their  reward  will  be 
great,  and  so  much  the  greater,  in  the  kingdom  of 
heaven.  Well  might  we  consider  the  heaviest  be- 
reavements, and  the  most  lasting  temporal  pains  and 
afflictions,  light,  and  for  a  moment,  were  we  fully 
assured  that  they  will  work  for  us  a  far  more  exceed- 
ing and  eternal  weight  of  glon%  Well  may  those 
who  have  this  assurance,  persevere  with  patience  in 
well-doing,  however  hard  and  difficult  the  duties  to 
which  they  are  called,  and  whatever  discourage- 
ments they  may  have  to  encounter.  Well  may  they 
*'  be  steadfast,   unmoveable,   always  abounding  in 


Ser.  XXL]      Oti  Assurance  of  Hope.  397 

the  work  of  the  Lord,"  when  they  "  kriow  that  their 
labor  is  not  in  vain  in  the  Lord." 

But  it  is  time  we  proceed,  as  was  proposed, 

IIL  To  consider  wherein,  or  in  what  ways,  chris- 
tians must  show  dihgence,  that  they  may  get  this  full 
assurance  of  hope,  and  retain  it  firm  unto  the  end. 

1.  It  will  readily  occur  to  every  oncj  that  they 
must  be  diligent,  thorough  and  careful,  in  the  busi- 
ness of  self-examination. 

If  the  time  be  known  when  they  thought  them- 
selves first  converted,  they  should  examine  this  con- 
version with  carefulness,  again  and  again,  to  be 
satisfied  that  it  could  not  be  the  effect  of  fear  and 
hope  only,  operating  upon  the  natural  principle  of 
self-love  ;  but  that  a  new  heart  must  have  been  giv- 
en them,  and  a  new  spirit  put  within  them.  A  heart 
to  love  God,  not  merely  for  his  apprehended  singu- 
lar goodness  to  them  ;  but  for  his  own  sake,  and  for 
what  he  is  in  himself.  A  heart  to  repent  of  all  their 
sins  against  him,  "with  godly  sorrow  ;  to  submit  to, 
and  rejoice  in,  his  supreme  dominion  and  absolute 
sovereignty  ;  to  choose  him  as  the  portion  of  their 
soul,  and  to  make  the  advancement  of  his  interest 
and  declarative  glory  their  ultimate  and  chief  end. 
A  heart  to  love  the  Lord  Jesus  Christ  in  sincerity, 
and  to  receive  him  cordially,  as  their  prophet,  priest 
and  king.  And  a  heart  to  love  good  men  with  com- 
placency, and  all  mankind  with  a  pure  and  fervent 
charity.  Whether  they  had  then  such  a  temper  of 
mind  given  them,  as  Christ  exhibited,  and  as  the 
gospel  requires. 

But  whether  you  can  date  the  time  of  your  sup- 
pos.ed  conversion  or  not  ;  you  should  examine  the 
past  and  present  exercises  of  your  heart,  and  your 
general  course  of  life ;  and  see  if  in  these  you  can 
find  clear  evidences  of  having  been  created  in  Christ 


SOB  On  Assura7ice  of  Hope.      [Ser.  XXI. 

Jesus  unto  good  works.  Particular  attention  should 
here  be  paid  to  what  have  been  your  feelings,  and 
thoughts,  and  actions,  under  the  various  trials  and 
changes  through  which  you  have  been  called  to  pass  : 
under  the  merciful  and  afflictive  dispensations  of  Pro- 
vidence, and  the  kindnesses  and  ill  treatment  received 
from  your  fellow-men. 

But  self-examination  alone,  however  frequent  and 
particular,  will  not  be  enough  to  give  all  true  believ- 
ers full  assurance  of  their  godly  sincerity.  Many- 
such  may  examine  themselves,  and  pore  upon  their 
experiences,  for  months  and  years ;  and  yet,  after 
all,  be  fts  full  of  perplexity  and  doubts  as  ever.  I 
add,  therefore, 

2.  Giving  diligence  to  get  a  more  accurate  and 
thorough  understanding  of  the  various  doctrines  and 
precepts  of  the  gospel,  is  altogether  necessary.  Per- 
sons may  have  that  degree  of  knowledge  in  divine 
things  which  is  absolutely  required  in  order  to  saving 
faith  ;  and  yet  not  know  enough  to  be  able  to  obtain 
a  full  assurance,  upon  rational  grounds,  that  they  are 
true  believers.  They  may  not  have  those  determi- 
nate and  correct  ideas  of  the  perfections  of  God,  of 
the  character  of  Jesus  Christ,  of  the  essence  of  ho- 
liness, and  of  the  nature  of  heavenly  happiness,  that 
will  render  it  possible,  without  an  immediate  revela- 
tion, to  be  quite  certain  that  their  good  feelings  toward 
these  objects  of  religious  desire  and  love,  may  not 
proceed  from  some  misapprehensions  concerning 
them.  The  only  ordinary  way,  or  at  least  one  neces- 
sary way,  to  have  this  put  beyond  all  reasonable 
doubt,  is  to  give  attention  to  reading,  to  meditation, 
to  doctrine.  This  is  a  way  divinely  prescribed  and 
encouraged.  It  is  written  ;  "  Then  shall  we  know, 
if  we  follow  on  to  know  the  Lord."  It  is  written  ; 
*'  If  thou  Malt  receive  my  Mords,  and  hide  my  com- 
mandments with  thee  ;  so  tiiat  thou  incline  thine  ear 
unto  V,  isdom,  and  apply  thine  heart  to  understanding ; 


Ser.  XXL]      On  Assurance  of  Hope.  399 

yea,  if  thou  criest  after  knowledge,  and  liftest  up  thy 
voice  for  understanding  ;  if  thou  seekest  her  as  sil- 
ver, and  searchest  for  her  as  for  hid  treasures  ;  then 
shalt  thou  understand  the  fear  of  the  Lord,  and  find 
ihe  knowledge  of  God.'*     But, 

3.  In  connection  with  this,  there  must  be  growth 
in  grace.  It  is  said,  2  Pet.  i.  5,  6,  7,  "  Giving  all 
diligence,  add  to  your  faith,  virtue  ;  and  to  virtue, 
knowledge  ;  and  to  knowledge,  temperance  ;  and  to 
temperance,  godliness  ;  and  to  godliness,  brotherly 
kindness;  andtobrotherly  kindness,  charity."  And 
to  see  that  these  things  be  in  you,  and  abound^  is 
the  diligence  Avhich  christians  are  there  exhorted  to 
give,  that  they  may  make  their  calling  and  election 
sure.  "  For  he  that  lacketh  these  things,"  says  the 
apostle,  meaning  he  who  has  but  a  low  degree  of 
them,  "  is  blind  and  cannot  see  far  off,  and  hath  for- 
gotten that  he  was  purged  from  his  old  sins  ;"  that 
is,  he  must  be  uncertain  of  his  pardon  and  begun 
sanctification. 

It  is  hardly  supposable  that  christians,  when  they 
have  but  little  grace,  can  have  good  reason  to  be 
confident  of  their  having  any.  Nor  is  it  desirable 
that  they  should  have  this  confidence,  under  these 
circumstances.  When  love  is  very  low,  fear  is  not 
likely  to  be  cast  out,  except  by  delusion  :  and  fear  is 
then  very  necassary,  as  a  stimulus  to  christians  to 
work  out  their  salvation  with  due  earnestness  and 
diligence. 

4.  In  order  to  the  full  assurance  of  hope  unto 
the  end,  there  must  be  patient  continuance  in  well- 
doing. Those  who  have  believed  in  God,  and  in 
Christ,  must  be  careful  to  maintain  good  ^v  orks.  To 
this,  the  apostle  has  particular  reference  in  our  text. 
Having  spoken  of  his  being  persuaded  better  things 
of  the  Hebrew  christians,  and  things  which  accom- 
pany salvation,  because  of  their  work  and  labor  of 


400     '  On  Assurance  of  Hope,      [Ser.  XXI. 

love,  ill  ministering  to  the  saints,  he  desires  them 
universally  to  go  on  in  hke  works  of  Hberality,  that 
they  might  have,  and  retain  to  the  last,  the  full  com- 
fort of  the  gospel  hope. 

Though  external  good  works  alone,  are  not  an  in- 
fallible  evidence  of  internal  holiness  ;  yet  tiiey  are  a 
necessary  evidence.  If  the  tree  be  good,  the  fruit 
will  certainly  be  so,  in  some  good  measure.  It  is 
indeed  hard  to  say  how  much  of  unchristian  conduct 
may  possibly  be  found  in  one  who  has  been  made 
partaker  of  a  christian  temper,  and  has  received  the 
grace  of  God  in  truth.  But  it  is  easy  to  see,  that 
while  christians  are  not  eminently  holy  in  their  con- 
versation, they  are  not  likely  to  have  a  well-grounded 
hope  that  they  have  any  holiness  of  heart  at  all.  Our 
Saviour  insisted  often  on  this  evidence.  See  Matt, 
vii.  24,  "  Whosoever  heareth  these  sayings  of  mine, 
and  ^oeth  them,  I  will  liken  him  unto  a  wise  man,  that 
built  his  house  upon  a  rock."  John  viii.  31,  32,  "  If 
ye  continue  in  my  word,  then  are  ye  my  disciples 
indeed  :  and  ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free."  And  John  xv.  8,  "  Herein 
is  my  Father  glorified,  that  ye  bear  much  fruit  ;  so 
shall  ye  be  my  disciples." 

The  present  discourse  will  now  be  concluded  witli 
an  application,  in  a  few  brief  inferences. 

1.  It  may  be  seen  from  what  has  been  said,  that  if 
real  christians  walk  in  darkness,  and  have  little  com- 
fort respecting  their  future  state,  the  fault  must  be 
in  themselves.  Their  want  of  even  the  full  assur- 
ance of  hope,  is  not  because  of  any  want  of  gospel 
promises  sufficient  to  give  them  full  consolation; 
nor  because  of  any  want  of  marks  of  grace,  in  the 
holy  scriptures,  sufficiently  plain,  and  easy  to  be  un- 
derstood.  It  can  be  only  because  they  have  not 
those  marks  legible  enough,  in  their  own  hearts  and 
lives ;  or  because  they  are  bUnd,  and  camiot  discern 


Ser.  XXL]      On  Assurance  of  Hope.  40i 

things  spiritual,  with  necessary  clearness  and  dis- 
crimination. And  their  want  of  more  manifest  evi- 
dences in  themselves,  or  better  discernment,  is  be- 
cause they  have  not  given  due  diligence  to  gro\F  in 
gi'ace,  and  in  religious  knowledge. 

2.  Hence,  have  not  many  supposed  converts,  too 
much  reason  to  call  in  question  the  truth  of  their 
conversion  ?  Is  not  the  subsequent  course  of  many 
who  have  made  a  hopeful  beginning,  very  different 
from  that  desired  of  christians  by  the  apostle  in  our 
text  ?  While  under  awakenings  and  legal  convic- 
tions, how  eagerly  engaged  were  they  to  hear  the 
word  and  attend  the  worship  of  God,  in  season  and 
out  of  season  !  but  since  they  have  obtained  a  hope, 
do  they  continue  to  show  the  same  diligence  ?  There 
are  many,  undoubtedly,  who  rest  in  what  they  orxe 
experienced,  to  whom  the  description  gixen  of 
Ephraim,  and  of  the  stony  ground  hearers,  is  too  ap* 
plicable.  Their  goodness  was  as  a  morning  cloud, 
and  the  early  dew  :  they  received  the  word  with  joy  ; 
but  their  religion  having  no  root,  soon  withered. 

3.  According  to  our  subject,  what  shall  we  think 
of  those  who  never  found  any  occasion  for  diligence 
in  this  matter  ?  who,  since  they  first  got  a  hope,  have 
had  no  doubt  concerning  their  salvation  ? 

We  should  think,  perhaps,  that  they  may  be  real 
christians :  but  their  being  always  so  certain  of  it, 
cannot  rationally  be  thought  any  thing  in  their  favor. 
Whatever  may  be  their  actual  condition,  -we  have 
great  reason  to  suspect  that  their  assurance  of  hope 
is  not  well  founded  :  more  especially,  if  they  appear 
to  be  children  in  understanding ;  as  is  commonly 
the  case,  with  such  confident  professors. 

4.  From  what  has  been  said  we  may  infer,  on  the 
other  hand,  that  for  persons  to  be  doubtful  of  their 
good  estate,  who  once  had  a  coinfortable  assurance 

C  c  c 


402  On  Assurance  of  Hope.      [Ser.  XXL 

of  it,  is  no  such  dark  symptom,  as  hath  sometimes 
been  supposed. 

Some  have  considered  the  assurance  of  hope,  as 
being  essential  to  saving  faith  ;  and  some,  perhaps 
without  fully  imbibing  that  opinion,  have  been  ex- 
ceedingly troubled  with  the  words  of  the  apostle, 
Heb.  iii.  14,  "  For  we  are  made  partakers  of  Christ, 
if  we  hold  the  beginning  of  our  confidence,  steadfast 
unto  the  end."  But  I  take  the  meaning  of  these 
words  to  be  ;  if  we  retain  our  confidence  in  the  truth 
of  the  gospel,  and  the  steadfastness  of  our  adherence 
to  Christ  and  his  ways  ;  not  the  confidence  of  our 
being  true  christians*,  It  is  evident,  however,  I  ap- 
prehend, from  the  preceding  discourse,  and  even 
from  our  text  itself,  that  the  assurance  of  hope  is  not 
of  the  essence  of  saving  faith  ;  and,  consequently, 
that  all  doubting  of  one's  own  title  to  eternal  life,  is 
not  the  damning  sin  of  unbelief ;  nor  any  ^certain 
evidence  that  one  may  not  be  a  true  believer.     Yet, 

5.  Let  doubting  christians,  and  christians  in  gen- 
eral, be  hence  exhorted  to  diligence,  in  all  proper 
ways,  that  tliey  may  have  the  full  assurance  of  hope 
unto  the  end. 

For  this  purpose,  be  frequent  in  serious  self-exam- 
ination. For  this  purpose,  be  very  attentive  to  im- 
prove the  divinely  instituted  means  of  instruction  in 
religion  and  growth  in  grace.  For  this  purpose,  be 
careful  to  deny  ungodliness  and  worldly  lusts,  and  to 
live  soberly,  righteously  and  godly,  as  the  grace  of 
God  tb.at  bringeth  salvation  teacheth.  For  this  pur- 
pose, be  fervent  in  supplication  for  the  sanctifying  and 
enlightening  influence  of  the  Holy  Spirit.  It  was  the 
prayer  of  David,  and  it  should  be  the  prayer  of  every 
saint :  "  Uphold  me  according  to  thy  word,  that  I 
may  live  ;  and  let  me  not  be  ashamed  of  my  liope. — 
Search  me,  O  God,  and  know  mj'  heart  ;  try  me  and 
know  my  thoughts  ;  and  see  if  there  be  any  wicked 
way  in  mc,  and  lead  me  in  the  way  everlasting." 


SERMON  XXII. 


ON  THE  NECESSITY  OF  HOLINESS  HERE,  IN  ORDER 
TO  HAPPINESS  HEREAETER. 


ROMANS  II.  6,  7. 


Who  ivill  render  to  every  man  according  to  his  deeds  ;  To  them 
nvhoj  by  patient  continuance  in  ivell-doing.^  seek  for  glonjy 
and  honor,  and  immortality,  eternal  life. 


G. 


'OD's  people  of  old  were  admonished, 
Jer.  vi.  16,  "  Thus  saith  the  Lord,  Stand  ye  in  the 
ways,  and  see,  and  ask  for  the  old  paths,  ^vhere  is  the 
good  way,  and  walk  therein,  and  ye  shall  find  rest 
for  your  souls."  Nor  is  this  a  needless  admonition 
still,  notwithstanding  tlie  much  clear  light,  on  moral 
and  religious  subjects,  which  hath  since  that  time 
come  into  the  world.  Still,  on  almost  every  article 
of  faith,  and  branch  of  duty,  very  different  opinions 
are  entertained,  among  the  learned,  as  well  as  the 
illiterate.  And  indeed,  at  first  view,  the  ^vay  which 
leadeth  unto  life  seems  to  be  differently  marl^ed  out 
to  us,  even  in  the  holy  scriptures  themselves.  Some- 
times one  is  told,  "  Believe  on  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved.  A  man  is  justified  by  faith, 
-without  the  deeds  of  the  law.  To  him  that  worketh 
not,  but  believeth  on  him  that  justifieth  the  ungodly, 
his  faith   is  counted  for  righteousness."     In  other 


404  The  necessity  of  Holiness  here ^  [Ser.  XXII. 

places  it  is  said,  "  If  thou  wilt  enter  into  life,  keep 
the  commandments.  Let  the  wicked  forsake  his 
way,  and  the  unrighteous  man  his  thoughts  ;  and  let 
him  return  unto  the  Lord,  and  he  will  have  mercy 
upon  him  ;  and  to  our  God,  for  he  will  abundantly 
pardon.  Blessed  are  they  that  do  his  commandments, 
that  they  may  have  right  to  the  tree  of  life,  and  may 
enter  in  through  the  gates  into  the  city."  But  how 
are  these  different  representations  to  be  reconciled  ? 
We  are  not  surely  to  understand  that  there  are  two 
ways  of  salvation,  for  fallen  men,  revealed  from  hea- 
ven. We  are  not  to  imagine  that  those  who  believe 
the  gospel  shall  be  saved,  though  they  neglect  good 
works,  and  live  in  sin  :  and  that  those  who  turn 
from  their  transgressions,  and  do  that  which  is  lawful 
and  right,  shall  be  justified  by  the  deeds  of  the  law. 
So  tiiat  every  one  may  have  his  choice,  either  to  be 
saved  by  Christ  Avithout  personal  holiness  ;  or  to 
work  out  his  own  salvation,  without  being  indebted 
to  Clirist,  and  to  free  grace.  There  is  but  one  gate, 
and  one  way,  to  life  eternal :  and,  "  strait  is  the 
gate,  and  narroAv  is  the  way."  Neither  the  unright- 
eous, nor  the  self-righteous,  shall  inherit  the  king- 
dom of  God,  Personal  holiness,  and  relying  alone, 
for  justification,  on  the  imputed  righteousness  of 
Christ,  are  both  made  necessary,  in  the  grace  of  God 
which  bringeth  salvation.  That  there  must  be  some 
faith,  and  some  wor4cs,  in  order  to  a  man's  being- 
saved,  all  denominations  of  christians  will  admit. 
But,  rightly  to  divide  the  word  of  truth  on  these  sub- 
jects, so  as  to  give  to  faith,  the  things  that  are  faith's, 
and  to  works,  what  belongs  to  works,  requires  some 
study  and  care. 

By  the  words  now  before  us,  we  are  led  to  con- 
sider the  province  and  necessity  of  good  works,  rel- 
ative to  the  salvation  of  Jifien.  The  apostle  is  here 
speaking  of  the  righteous  retributions  which  will  be 
made  to  every  man,  in  the  judgment  of  the  great  day. 
He  is  addressini^  himself  to  the  Jew,  who  excluded 


Ser.  XXII.]  in  order  to  Happiness  hereafter.         405 

the  Gentile  from  salvation  because  of  his  unright- 
eousness ;  and  yet  expected  to  be  saved  himself, 
though  equally  unrighteous,  because  of  his  co^'enant 
relation  to  God.  See  the  context,  ver.  1 — 9,  "  There- 
fore thou  art  inexcusable,  O  man,  whosoever  thou 
art  that  judgcst  :  for  wherein  thou  judgest  another 
thou  condemnest  thyself;  for  thou  that  judgest  doest 
the  same  things.  But  we  are  siu^e  that  the  judgment 
of  God  is  according  to  truth  against  them  who  com- 
mit such  tilings.  And  thinkest  thou  this,  O  man, 
that  judgest  them  who  do  such  things,  and  doest  the 
same,  that  thou  shalt  escape  the  judgment  of  God  ? 
Or  despisest  thou  the  riches  of  his  goodness,  and 
forbearance,  and  long-suffering  ;  not  knowing  that 
the  goodness  of  God  leadeth  thee  to  repentance  ? 
But  after  thy^iardness  and  impenitent  heart,  treasur- 
est  up  unto  thyself  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of  God  : 
Who  will  render  to  e\  ery  man  according  to  his 
deeds  ;  To  them  who,  by  patient  continuance  in 
\\'ell-doing,  seek  for  glory,  and  honor,  and  immortal- 
ity, eternal  life  :  But  unto  them  that  are  contentious, 
and  obey  not  the  truth,  but  obe}''  unrighteousness, 
indignation  and  wrath,  tribulation  and  anguish,  upon 
every  soul  of  man  that  doeth  evil,  of  the  Jew  first, 
and  also  of  die  Gentile." 

In  attending  to  the  xvords  chosen  to  be  particularly- 
insisted  upon,  it  is  proposed  to  consider  ; 

I.  How  we  are  to  understand  that  God,  in  the  day 
of  judgment,  will  render  to  every  man  according  to 
his  deeds. 

II.  What  is  implied  in  the  character  here  given, 
of  them  to  whom  he  will  render  eternal  life. 

III.  Hovv-  universally,  and  how  far,  this  character 
is  necessaiy,  in  order  to  the  rewards  of  heaven,  up- 
on the  gosj>el  plan.     And; 


406  The  necessity  of  Hol'mess  here y  [Ser.  XXIL 

IV.  Why  it  is  necessary. 

I.  We  will  briefly  consider  how  it  is  meant,  that 
God,  in  the  day  of  judgment,  will  render  to  every 
man  according  to  his  deeds. 

By  the  deeds  of  men  we  are  to  understand,  not 
merely  the  works  of  their  hands,  but  also  their 
words,  and  thoughts,  and  dispositions  ;  or  whatever 
constitutes  their  personal  characters.  It  is  not  to  be 
supposed,  however,  that  God  will  render  to  every 
one  just  what  he  has  personally  merited,  and  no 
more.  Certainly  he  will  not  render  to  the  righteous 
all  the  evil  they  have  deserved  ;  and  he  will  render 
good  to  them  undoubtedly,  far  beyond  their  person- 
al desert.     But  it  is  to  be  understood, 

1.  That  every  good  man  will  receive  the  rewards 
of  heaven  ;  and  that  every  wicked  man  ■will  be  con- 
demned to  the  pains  of  hell. 

This  is  agreeable  to  the  frequent  representations  of 
scripture.  See  John  v.  28,  29,  "  The  hour  is  com- 
ing in  the  which  all  tliat  are  in  their  graves  shall  hear 
his  voice,  and  shall  come  forth  ;  they  that  have  done 
good,  unto  the  resurrection  of  life  ;  and  they  that 
have  done  evil,  unto  the  resurrection  of  damnation.'* 

2.  We  are  to  understand  diat  God  will  render  to 
all  the  impenitent  ^vorkers  of  iniquity,  according  to 
strict  justice.  That  he  will  condemn  them  respect- 
ively, to  Chose  several  degrees  of  punishment  which 
they  have  merited  ;  all  circumstances  being  fully 
considered. 

To  this  purpose  it  is  said,  a  few  verses  after  our 
text;  "  For  there  is  no  respect  of  persons  with 
God  :  For  as  many  as  have  sinned  without  law,  shall 
also  perish  without  law  ;  and  as  many  as  have  sin- 
ned in  the  law,  shall  be  judged  by  the  law  ;  in  the 
day  that  God  shall  judge  the  secrets  of  men  by  Jesus 
Christ."     And  to  this  purpose  our  Saviour  told  the 


Ser.  XXII.]  in  order  to  Happiness  hereafter.         407 

impenitent  sinners  of  Chorazin,  Bethsaida,  and  Ca- 
pernaum, that  it  would  be  more  tolerable  for  the 
land  of  Sodom  in  the  day  of  judgment  than  for 
them. 

3.  It  is  to  be  understood  that  there  will  be  differ- 
ences made  among  the  righteous,  in  proportion  to 
their  works  of  faith,  and  labors  of  love  ;  in  propor- 
tion to  the  trials  and  difficulties  through  which  they 
have  passed  ;  in  proportion  to  their  different  personal 
characters  upon  the  whole. 

When  they  that  sleep  in  the  dust  of  the  earth  shall 
awake  ;  among  them  that  shall  be  raised  to  everlast- 
ing life,  there  will  be  a  difference  in  the  lustre  with 
which  they  shall  shine ;  as  between  the  firmament 
and  the  stars,  and  as  one  star  differeth  from  another 
star  in  glory.     We  proceed  to  consider, 

II.  The  character  given  in  our  text,  of  those  to 
whom  God  will  render  eternal  life. 

They  are  described,  you  observe,  by  the  objects 
of  their  pursuit,  and  by  their  manner  of  seeking. 
In  both  these,  the  children  of  God  are  manifest ;  as 
differing  from  the  unregenerate. 

We  v>A\\  begin  with  attending  to  the  objects  of 
their  pursuit :  or  the  things  which  they  seek.  In  all 
the  works  of  rational  beings,  some  end  is  sought  : 
and  this,  accordingly  as  it  is  important  or  unimport- 
ant, worthy  or  unworthy,  very  much  stamps  the 
characters  of  persons  and  of  actions.  Whatever 
pains  a  man  may  take,  whatever  sagacity  he  may 
discover  in  the  prosecution  of  his  designs,  or  what- 
ever good  he  may  accidentally  do  ;  yet,  if  his  mo- 
tives are  evil,  or  mean  and  low,  he  is  not  much  to  be 
commended.  Men  may  be  very  industrious  in  their 
lawful  callings  ;  and  may  be  very  useful  members  of 
society  by  their  labors  ;  but  if  the  only  inducement 
they  have  is  to  get  the  \vorld,  that  they  may  consume 


408  .        The  necessity  of  Holiness  here,  [Ser.  XXII* 

it  upon  their  lusts ;  or  that  they  may  hoard  it  up, 
to  gratify  their  pride  and  avarice,  no  great  applause 
is  due  to  them.  Yea,  men  may  abound  in  fast- 
ing and  prayer,  and  in  giving  alms,  merely  that 
their  piety  and  charity  may  be  admired  ;  and  they 
may  have  their  reward  ;  but  not  at  the  resurrection 
of  the  just. 

Those  to  Avhom  God  will  render  eternal  life,  are 
here  characterized  as  aiming  at  noble  and  worthy 
ends:  "Glory,  honor,  and  immortality."  These 
expressions,  though  they  seem  nearly  synonymous, 
may  admit  of  an  explanation  somewhat  distinct. 

1.  The  persons  described  by  the  apostle,  seek  for 
glory. 

Not  the  glory  of  this  world,  or  of  the  princes  of 
this  world,  which  cometh  to  nought.  As  most  of 
the  phrases  used  on  spiritual  and  divine  subjects,  are 
taken  from  the  names  of  earthly  things  ;  so  the  word 
glory,  according  to  its  primary  root,  and  original  use, 
is  said  to  signify  the  gravity,  or  weightiness  of  ma^ 
terial  substances ;  as  grain,  silver,  gold.  Sec.  by 
which  tlieir  value  is  estimated.  As  applied  to  ra- 
tional beings,  and  things  of  a  spiritual  nature,  it  is 
meant  to  express,  either  their  intrinsic  and  real  ex- 
cellence, or  its  display  and  manifestation. 

Intrinsic  excellence,  of  tlie  moral  kind,  is  called 
glory,  in  a  sense  very  suitable  to  the  fore  mentioned 
derivation  of  that  word  :  as  excellent  men,  are  men 
of  ^veight  and  Vvorth  ;  whereas  those  destitute  of 
virtue,  are  light  and  worthless,  like  dross  or  chaff. 
Thus  it  is  said,  "  Abimilech  hired  vain  and  light  ^ 
persons,  whicii  followed  him."  And  of  Belshazzar 
it  was  Vv'ritten,  "  Tekel  ;  Thou  artL weighed  in  the 
balances,  and  found  v/anting. ' '  So  in  the  first  Psalm, 
after  the  character  and  happiness  of  a  good  man,  it  is 
added,  "  The  ungodly  are  not  so  :  but  are  like  the 
chaff  which  the  vrinddriveth  away."  And  in  an- 
other Psalm,  to  set  forth  the  vyant  of  virtue  in  man- 


Ser.  XXII.]  in  order  to  Happiness  hereafter.         409 

kind  of  all  orders  and  degrees,  it  is  said,  *'  Surely 
men  of  low  degree  are  vanity,  and  men  of  high  de- 
gree are  a  lie  :  to  be  laid  in  the  balance,  they  are 
altogether  lighter  than  vanity."  In  opposition  to 
this,  the  lowest,  v,  eakest,  poorest  good  man,  is  a  man 
of  weight ;  that  is,  of  solid  worth.  To  seek  for  glo- 
ry, in  this  sense  of  the  ^vord,  is  to  seek  for  moral 
excellence,  or  personal  holiness.  And  so  the  word 
seems  to  be  used,  2  Pet.  i.  3,  "  According  as  his 
divine  power  hath  given  unto  us  all  things  that  per- 
tain unto  life  and  godliness,  through  the  knowledge 
of  liim  who  hath  called  us  to  glory  and  virtue."  The 
apostle  adds,  "  Whereby  are  given  unto  us  exceed- 
ing great  and  precious  promises ;  that  by  these  ye 
might  be  partakers  of  the  divine  nature." 

The  word  glory,  also  signifies  happiness  ;  especial- 
ly spiritual  and  heavenly  happiness,  consisting  in,  or 
resulting  from,  the  vision  and  fruition  of  God  and 
Christ.  See  Rom.  v.  2,  "  By  whom  also  we  have 
access  by  faith,  into  this  grace  therein  we  stand, 
and  rejoice  in  hope  of  the  glory  of  God."  And 
1  Pet.  i.  8,  "  Whom,  having  not  seen,  ye  love  ;  in 
whom,  though  now  ye  see  him  not,  yet  believing, 
ye  rejoice  with  joy  unspeakable,  and  full  of  glory." 
In  what  the  happiness  of  heaven  will  most  essentially 
consist,  we  are  taught.  Rev.  xxii.  1,  ''  And  he 
shewed  me  a  pure  river  of  water  of  life,  cleai'  as  crys- 
tal, proceeding  out  of  the  throne  of  God,  and  of  the 
Lamb."  Seeking  glory  implies,  then,  seeking  per- 
sonal holiness,  and  that  happiness  which  arises  from 
seeing  the  glory  of  God,  our  Creator,  and  of  Christ, 
our  Redeemer,  most  highly  advanced. 

2.  Those  to  whom  God  will  render  eternal  life, 
are  such  as  seek  for  honor. 

Not  honor  from  men,  certainly  :  to  seek  this  in 
the  manner  many  do,  is  inconsistent  with  the  seeking 
here  spoken  of.  John  v.  44,  "  How  can  ye  be- 
lieve, who  receive  honor  one  of  another,  and  seek 
D  d  d 


410  The  necessity  of  Holiness  here,  [Ser.  XXll. 

not  the  honor  which  cometh  from  God  only  ?"  It  is 
this  last,  the  honor  which  cometh  from  God  only,  that 
is  intended  in  our  text.  This  is  one  great  object  of 
that  hope  by  which  christians  are  saved,  and  of  that 
taith  whereby  they  overcome  the  world.  And  this  is 
promised  them  by  their  Saviour  and  Judge  ;  Rev. 
iii.  5,  "  He  that  overcometh,  the  same  shall  be  cloth- 
ed in  white  raiment ;  and  I  will  not  blot  out  his  name 
out  of  the  book  of  life,  but  will  confess  his  name  be- 
fore my  Father,  and  before  his  angels."  It  is  said, 
1  Cor.  iv.  5,  "  Judge  nothing  before  the  time,  until 
the  Lord  come,  who  both  v.  ill  bring  to  light  the  hid- 
den things  of  darkness,  and  will  make  manifest  the 
counsels  of  the  hearts ;  and  then  shall  every  man 
have  praise  of  God."  That  is,  every  man  who  has 
done  well,  or  meant  well ;  however  his  good  deeds 
may  haxc  been  concealed,  or  misrepresented  ;  or 
however  he  may  have  wanted  the  means  of  doing  the 
■good  for  which  he  had  a  willing  mind.  He  -who  im- 
proves his  talents  with  fidelity,  whether  many  or  few, 
will  be  openly  honored  with  that  transporting  appro- 
bation, Matt.  XXV.  21,  "  Well  done,  thou  good  and 
faithful  servant."  This  honor  is  for  all  his  saints, 
and  for  this  they  seek. 

3.  They  seek  for  immortality  :  or  incorruption, 
us  the  original  might  be  rendered. 

The  apostle  has  reference,  probably  to  the  resur- 
rection. He  elsewhere  tells  us,  "  Christ  hath  abol- 
ished death,  and  brought  life  and  immortality  to 
light:"  meaning  no  doubt,  the  immortality  of  the 
body,  as  viell  as  of  the  soul :  when  "  this  corrupti- 
ble shall  })ut  on  i.icorruption,  and  this  mortal  shall 
put  on  immortality."  These  are  the  grand  objects 
of  those  who  are  risen  with  Christ,  and  seek  those 
thin<a:s  which  are  above. 

o 

The  manner  of  their  seeking  these  things,  is  next 
to  be  considered.'     It  is   said  in  our  text  to  be,  hy 

patient  continuance  in  %-oell-doing.    More  particularly, 


Sen  XXII.]  in  order  to  Happiness  hereafter.         411 

1.  It  is  by  well-doing.  This  implies  a  sincere 
and  universal  obedience  to  the  will  of  God,  as  re- 
vealed in  his  word.  It  implies  that  denying  ungod- 
liness and  worldly  lusts,  and  that  living  soberly, 
righteously,  and  godly,  in  this  present  Avorld,  which 
the  grace  of  God  that  bringeth  salvation  teacheth. 
"  Then  shall  I  not  be  ashamed,"  says  the  psalmist, 
"  when  I  have  respect  unto  all  thy  commandments." 
Well-doing,  with  respect  to  ourselves,  implies  pru- 
dence, sobriety,  self-denial,  and  temperance  in  all 
things.  Well-doing,  with  respect  to  our  neighbor, 
implies  a  careful  discharge  of  all  the  duties  of  right- 
eousness and  charity,  of  truth,  honesty,  and  kind- 
ness, towards  all  with  whom  we  have  any  connec- 
tion or  intercourse.  Well-doing,  with  respect  to 
God  our  Maker,  implies  a  constant  attendance  upon 
all  his  ordinances  ;  walking  humbly  before  hini,  be- 
ing resigned  to  his  will,  and  worshipping  him  in 
spirit  and  in  truth. 

2.  There  must  be  co7itinuance  in  well-doing.  It 
is  said,  2  Pet.  ii.  20,  21,  22,  "  If  after  they  have  es- 
caped the  pollutions  of  the  world,  through  the  knowl- 
edge of  the  Lord  and  Saviour  Jesus  Christ,  they 
are  again  entangled  therein,  and  overcome ;  the  lat- 
ter end  is  worse  with  them  than  the  beginning.  For 
it  had  been  better  for  them  not  to  have  known  tlrc 
way  of  righteousness,  tlian  after  they  have  knov/n  it, 
to  turn  from  the  holy  commandment  delivered  unto 
them.  But  it  is  happened  unto  them  according  to 
the  true  proverb,  The  dog  is  turned  to  his  own  vom- 
it again ;  and.  The  sow  that  was  washed  to  her  wal- 
lowing in  the  mire."  And  many  such  there  have 
been  in  all  ages  of  the  church.  But  those  who  so 
run  as  to  obtain,  persevere  in  well-doing  to  the  end 
of  their  mortal  race.  Matt.  x.  22,  "He  that  en- 
dureth  to  the  end  shall  be  saved."  And  Rev.  ii.  10, 
*'  Be  thou  faithful  unto  death,  and  I  Vvill  give  thee 
a  crown  of  life." 


412  The  Tiecesstty  of  Holiness  here y  [Ser.  XXII. 

3.  Patient  contiiuiance  in  well-doing  is  mentioned 
in  our  text.  And  to  hold  on  tlieir  way,  in  such  a 
world  as  this,  christians  have  need  of  patience.  Of- 
ten they  are  rewarded  evil  for  their  good,  and  hatred 
for  their  love.  Often  they  are  persecuted  for  right- 
eousness' sake,  and  bitterly  reviled  and  slandered 
for  their  steadfast  adherence  to  truth  and  duty.  Ma- 
ny are  the  temptations  they  meet  with  to  recom- 
pense evil  for  evil,  or  to  cease  from  doing  good.  But 
amidst  all  discouragements,  the  righteous,  through 
divine  grace,  hold  on  their  wa}^,  and  bring  forth  fruit 
^vith  patience. 

III.  We  proceed  to  consider  how  far,  and  how 
universally,  well-doing,  in  this  manner,  and  from 
these  motives,  is  riecessary  in  order  to  eternal  life, 
upon  the  gospel  plan.     And  here, 

1.  It  is  certcun  that  no  more  than  imperfect  well- 
doing, is  now  made  necessary,  for  this  end. 

Not  that  the  gospel,  as  a  rule  of  life,  is  any  lower 
in  its  requisitions,  than  the  original  law  of  works.  In 
this  sense  Christ  came  not  to  destroy  the  Xdw  or  the 
prophets.  He  came  not  to  abrogate  the  original 
law  of  tlie  Lord,  which  was  perfect,  and  to  set  up 
a  new  law,  conformable  to  the  moral  capacity,  or 
disposition,  of  fallen,  imperfect  creatures.  Heaven 
and  earth  might  be  easier  overturned,  or  destroyed, 
than  one  jot  or  tittle  of  the  moral  hiw  be  abated. 
Perfect  conformity  to  the  etenial  rule  of  right,  in 
heart  and  life,  must  always  be  incumbent  on  every 
rational  creature,  under  ail  dispensations,  and  in  all 
v/orlds.  In  point  of  duty,  sinless  perfection  is  as 
much  required  of  us  as  it  w^ould  have  l)een  if  Christ 
had  not  undertaken  our  redemption  ;  and  as  much 
required  of  fallen  men  as  it  was  of  our  first  parents 
while  upright  in  Paradise  ;  or  aft  it  is  of  the  angels 
in  heaven.  But  in  point  of  di\ine  acceptance  it  is  net 
required.  From  even  the  moral  lav*',  as  a  covenant  of 


Sen  XXII.]  in  order  to  Happiness  hereafter.         415 

works,  believers  in  Christ  are  released.  The  apos- 
tle illustrates  this  by  the  similitude  of  the  marriage 
covenant,  in  tlie  beginning  of  the  seventh  chapter 
of  Romans.  Having  observed  that  a  woman  is 
bound  by  the  law  to  her  husband  as  long  as  he  liv- 
eth  ;  but  if  her  husband  be  dead,  she  is  loosed  from 
that  law,  he  says,  ver.  4,  5,  6,  "  Wherefore,  my 
brethren,  ye  also  are  become  dead  to  the  law — For 
when  we  were  in  the  flesh,  the  motions  of  sins,  which 
were  by  the  law,  did  work  in  our  members  to  bring 
forth  fruit  unto  death.  But  now  we  are  delivered 
from  the  law,  that  being  dead  wherein  ■we  were  held  ; 
that  we  should  serve  in  newness  of  spirit,  and  not  in 
the  oldness  of  the  letter."  Again  he  says,  Gal.  iii. 
10,  *'  As  many  as  are  of  the  works  of  the  law  are 
under  the  curse  ;  for  it  is  written.  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are  writ- 
ten in  the  book  of  the  law  to  do  them."  But  he 
adds,  ver.  13,  *'  Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us."  By 
his  obedience  and  death,  a  foundation  is  laid,  that  the 
bins  of  believers  in  him  may  be  pardoned  ;  and  that 
their  imperfect  obedience,  when  only  sincere,  may 
be  graciously  accepted.  Such  is  the  obedience  of 
the  best  saint  on  earth ;  and  such  is  all  that  is  now 
required,  as  an  evidence  of  a  title  to  the  kingdom 
of  heaven. 

2.  No  well-doing  all  our  days^  is  made  necessary 
by  the  gospel,  for  this  end.  It  is  not  required  that, 
from  the  beginning  of  our  existence,  we  should  have 
rendered  even  sincere  obedience  to  the  command- 
ments of  God,  as  that  without  which  we  cannot  have 
admission  into  his  kingdom  of  glory.  All  men  by 
nature  are  dead  in  trespasses  and  sins  ;  destitute  en- 
tirely of  that  good  disposition  which  is  the  root  of 
all  righteousness  and  true  holiness.  Let  our  exter- 
nal actions,  therefore,  have  been  ever  so  blameless, 
or  ever  so  excellent,  in  the  e}"es  of  men,  they  can 


414  The  necessity  of  Holiness  here,  [Ser.  XXIL 

have  no  moral  goodness  in  the  sight  of  God,  until  a 
new  heart  is  given.  Could  any  of  us  say,  that  we 
have  outwardly  kept  all  the  commandments  from  our 
youth  up,  unless  we  have  been  created  through 
Christ  Jesus  unto  good  works,  we  never  have  kept 
one  of  them  in  sincerity  and  truth.  But  not\^dth- 
standing  this,  and  notwithstanding  we  may  have  lived 
jnany  years  in  total  unholiness ;  if  then,  being  re- 
newed in  the  spirit  of  our  minds,  we  truly  turn  our 
feet  unto  the  testimonies  of  the  Lord  and  walk  in 
them,  our  end  will  be  everlasting  life.  Yea,  though 
we  have  lived  in  the  grossest  transgressions  and  ini- 
f^uities ;  though  our  sins  have  been  of  a  scarlet  and 
crimson  dye  ;  if  we  cease  to  do  evil,  and  learn  to  do 
%vell,  through  faith  in  the  atoning  blood  of  our  Divine 
Redeemer,  we  shall  no  less  certainly  be  received  into 
the  holy  society  of  saints  and  angels  in  heaven,  than 
if  our  characters  had  always  been  white  as  snow. 
Paul  tells  Timothy,  "  This  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Jesus  Christ  came 
into  the  world  to  save  sinners  ;  of  whom  I  am  chief. 
Howbeit,  for  this  cause  I  obtained  mercy,  that  in  me 
first  Jesus  Clirist  might  shew  forth  all  long-suffering, 
for  a  pattern  to  them  which  should  hereafter  believe 
on  him  to  life  everlasting."  And  he  says  to  the 
Corinthians,  "  Know  ye  not  that  the  unrighteous 
shall  not  inherit  the  kingdom  of  God  ?  be  not  de- 
ceived :  neither  fornicators,  nor  idolaters,  nor  adul- 
terers, nor  effeminate,  nor  abusers  of  themselves 
with  mankind,  nor  thieves,  nor  covetous,  nor  drunk- 
ards, nor  revilers,  nor  extortioners,  shall  inherit  the 
kingdom  of  God.  And  such  were  some  of  you  : 
but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are 
justified,  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God." 

3.  Continuance  in  -'.veil-doing  tit  ail,  in  this  world, 
is  not  made  so  universally  necessary,  in  order  to  hap- 
piness in  the  world  to  come,  as  to  admit  of  no  ex- 
ception. 


Ser.  XXII.]  in  order  to  Happiness  hereafter.         415 

We  must  believe  this,  if  we  believe  that  any  are 
saved,  who  die  in  the  earliest  part  of  infancy.  M^e 
must  believe  this,  if  we  believe  that  any  adults  are 
regenerated,  and  brought  into  a  state  of  grace, 
through  repentance  and  faith  in  Christ,  in  the  very 
last  moments  of  their  lives.  What  time  had  the 
thief  upon  the  cross,  for  patient  continuance  in  well- 
doing, previously  to  his  going  to  heaven  ;  when  our 
Saviour  said  to  him,  *'  This  day  shalt  thou  be  with 
me  in  Paradise  ?"  Every  one  who  heartily  repents 
and  embraces  the  gospel — Every  One  who  is  created 
anew  in  Christ  Jesus,  hath  everlasting  life  :  and, 
whether  he  instantly  dies,  or  lives  a  hundred  years 
afterwards  in  this  world,  shall  not  come  into  condem- 
nation. 

The  sum  of  what  the  scriptures  teach,  concerning 
the  necessity  of  personal  holiness  here,  in  order  to 
heavenly  happiness  hereafter,  appears  to  be  this. 
All  who  are  born  of  the  flesh,  must  be  born  of  the 
Spirit,  before  they  die,  or  they  can  never  enter  into 
the  kingdom  of  God.  All  sinners  must  repent,  in 
this  space  of  repentance,  or  their  sins  will  never  be 
blotted  out.  And  all  penitents,  as  long  as  they  live, 
must  bring  forth  fruits  meet  for  repentance  :  they 
must  endure  unto  the  end,  in  sincere  obedience  of 
the  law  and  gospel,  or  they  will  not  be  saved. 

IV.  It  was  proposed  to  inquire  and  explain,  why 
so  much  as  this,  in  us,  or  even  any  personal  holiness 
at  all,  is  now  necessary  ;  since,  "  by  grace  we  are 
saved,  through  faith,  and  that  not  of  ourselves;" 
and  since,  "Christ  is  the  end  of  the  law  for  right- 
eousness, to  every  one  that  believeth." 

But  on  this  head  a  few  hints  must  suffice,  and  may 
be  sufficient. 

1.  Regeneration,  and  rejx^ntance,  must  precede 
a  gospel  title  to  eternal  life,  because  they  are  pre-re- 
quisite  to  that  faith  by  which  alone  a  man  is  justified. 


416  The  necessity  of  Holiness  here,  [Ser.  XXII.' 

To  believe  to  the  saving  of  the  soul,  is  not  mere- 
ly to  be  persuaded  of  the  truth  of  the  gospel  ;  it 
implies,  moreover,  that  we  cordially  embrace  its 
promises  :  that  we  desire  the  salvation  it  ofiers,  and 
receive  Christ  as  our  Saviour  ajid  Lord.  But  thus 
to  believe,  is  evidently  incompatible  with  the  dispo- 
sition of  an  unregenerate,  or  an  impenitent  sinner. 
It  is  impossible  that  one  who  is  unrenev/ed  in  the 
spirit  of  his  mind,  and  totally  destitute  of  true  holi- 
ness of  heart ;  or  one  who  has  no  godly  sorro^v  for 
sin,  or  sincere  desire  to  turn  from  it,  should  be 
willing  to  be  saved  by  Christ,  as  he  oilers  to  save 
men  ;  or  should  receive  him  in  all  his  mediator!^ 
oSices,  and  consent  to  be  his  disciple  and  subject. 

2.  Believers  must  maintain  good  works,  because 
these  ai'e  the  natural  and  necessary  fruits  of  a  right 
spirit,  and  of  union  to  Christ  by  faith.  The  apostle 
Paul  says,  "  Shall  we  continue  in  sia  that  grace 
may  abound  ?  God  forbid.  How  shall  we  that  ai-e 
dead  to  sin  live  any  longer  therein  ?"  And  our  Sav- 
i«OHr  hath  said  to  his  disciples,  "  I  am  the  vine,  ye 
aie  the  branches ;  he  that  abideth  in  me,  and  I  in 
him,  the  same  bringeth  forth  much  fruit."  There 
is  no  such  thing  as  being  saved,  upon  the  gospel 
plan,  without  abiding  in  Christ,  any  more  than  with- 
out becoming  united  to  him  at  first  :  and  the  ne- 
cessary consequence  of  abiding  in  Christ,  is  a  par 
tient  continuance  in  well-doing.  "  He  that  saith,  I 
knov/  him,"  says  the  apostle  John,  *'  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is 
not  in  him.  He  that  saith  he  abicjeth  in  him,  ought 
himself  also  so  to  walk,  even  as  he  walked.  Hereby 
we  knovv^  that  we  are  in  him." 

3.  Well-doing,  from  an  honest  and  good  heart,  is 
necessary  in  those  who  belong  to  Christ,  notwith- 
standing they  are  not  under  the  law,  as  a  covenant  of 
works,    but  under  a  covenant  of  grace,  because  a 


Ser.  XXII.  j  in  order  to  Happiness  hereafter.         4lt 

recovery  to  holiness  is  an  essential  part  of  his  salva- 
tion ;  and  a  part  which  he  stands  engaged  to  see 
accomplished,  in  all  whom  the  Father  hath  given 
him,  from  the  time  of  their  coming  to  him. 

See  Matt.  i.  21, — "  Thou  shalt  call  his  name 
Jesus  ;  for  he  shall  save  his  people  from  their  sins." 
Eph.  V.  25,  26,  27,  "  Christ  also  loved  the  church, 
and  gave  himself  for  it ;  that  he  might  sanctify  and. 
cleanse  it  with  the  washing  of  water  by  the  word  ; 
that  he  might  present  it  to  himself  a  glorious  churchy 
not  having  spot,  or  wrinkle,  or  any  such  thing  ;  but 
that  it  should  be  holy,  and  without  blemish."  And 
Tit.  ii.  13,  14,  "  Looking  for  that  blessed  hope,  and 
the  glorious  appearing  of  the  great  God  and  our  Sav- 
iour Jesus  Christ ;  who  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto 
himself  a  peculiar  people,  zealous  of  good  works." 

The  improvement  of  what  has  been  said^  may 
be  in  the  following  particulars. 

1.  From  this  subject  it  may  be  easily  seen,  that 
the  good  Vv^orks  of  men  are  no  part  of  the  condition^ 
of  their  title  to  eternal  life. 

Believers  have  the  promise  of  salvation — a  prom- 
ise which  can  never  fail,  before  they  have  done  any 
good  v/orks  ;  and  their  title  to  it,  in  point  of  merit, 
is  grounded  wholly  on  what  Christ  has  done  and 
suffered  ;  and  not  at  all  on  their  \a  ell-doing.  Were 
not  this  the  case,  none  could  be  saved,  except  those 
to  ^'/hom  time  is  given  for  doing  the  will  of  God, 
after  they  have  been  crerj:ed  unto  good  works. 

2.  We  may  hence  also  infer,  that  it  is  not  accurate 
to  consider  good  works  on  earth,  as  being  a  necessary 
qualification  for  hea^"en. 

Holiness  of  heart,  is  indeed  absolutely  necessary, 
to  qualify  any  one  for  the  joys  above.     But  infants, 
and  even  adults,  may  be  made  perfect  in  holiness  at 
E  e  e 


418  T'hc  ncccsrvity  of  Holiness  here^  j]Ser.  XXII. 

death,  ^ind  be  happy  in  the  kingdom  of  heaven,  with- 
out the  qualification  of  a  course  of  weli-doing,  while 
here  on  earth. 

3.  We  may  hence  see  'why  it  is  that  no  doings  of 
the  unconverted,  can  entitle  them  to  any  promise 
of  saving  grace.     There  are  two  reasons. 

One  is,  they  do  nothing  from  right  motives. 
They  never  truly  seek  for  glory,  honor,  and  immor- 
ttility.  Neither  holiness,  nor  heavenly  happiness,  is 
ever  the  direct  object  cf  their  pursuit  or  wish.  To 
glorify  God,  or  to  enjoy  him,  is  not  the  chief  end  with 
them  ;  nor  any  ultimate  end  at  all.  They  have  not, 
in  the  lowest  degree,  that  love  which  is  the  fuliilimg 
of  the  law  :  that  charity,  without  which,  though  one 
should  bestow  ail  his  goods  to  feed  the  poor,  or  give 
his  body  to  be  burned,  it  would  profit  him  nothing. 

The  other  reason  is,  they  do  nothing  in  the  exer- 
cise of  faith  in  Chrint,  and  have  no  interest  in  his 
atonement  and  righteousness.  They  rest  upon  no- 
thing, they  have  nothing  to  rest  upon,  in  their  pres- 
ent condition,  except  the  intrinsic  merit  of  their 
Own  well-doing.  But  of  a  rational  hope  of  accept- 
ance with  God,  "  Other  foundation  can  no  man  lay 
than  that  is  laid,  which  is  Jesus  Christ."  If  any 
man  build  not  upon  this  foundation,  though  his 
superstructure  were  all  of  silver,  gold,  and  precious 
stones,  tl>e  purest  in  this  world,  ^vhen  judgment  is 
laid  to  the  line,  and  righteousness  to  the  plummet, 
all  must  be  swept  aMay,  and  burnt  up.  Though 
one  were  as  godly  and  righteous  as  Noah,  Daniel, 
and  Job,  his  v.orks,  taken  by  themselves,  with  all 
their  imperfections,  would  bring  Upon  him  a  curse 
and  not  a  blessing.  All  the  promises  are  in  Christ ; 
and  to  those  v/ho  are  his  in  covenant  relation,  and  rely 
upon  him  ;  so  only  can  they  be  unto  the  glory  of 
God. 

4.  Hence  also  we  may  see,  why  so  infinite  a  dificr- 
ence  will  be  made  between  men,  in  the  day  of  judg- 
ment. 


Ser.  XXII. 3  in  order  to  Happincsz  hereafter.         419 

Though  it  is  said,  God  will  render  to  every  man 
accordiiig  to  his  deeds ;  yet  to  some,  it  is  said,  he 
will  render  eternal  life,  and  to  others,  "  indignation 
and  wrath,  tribulation  and  anguish."  And  our  Sav- 
iour hath  told  us,  "  These  shall  go  away  into  ever- 
lasting punishment  ;  but  the  righteous  into  life 
eternal."  This  is  the  plain  doctrine  of  scripture, 
abundantly  inculcated  :  That  all  Vvho  are  good  men 
in  this  world,  shall  be  happy  for  ever  ;  and  that  all 
who  die  wicked  men,  shall  be  for  ever  miserable  : 
and  that  both  the  happiness  of  the  one,  and  the  mis- 
ery of  the  other,  w'Al  be  great  in  degree,  beyond 
all  our  present  conception. 

Such  retributions,  hov/ever,  are  so  evidently  dis- 
proportioned  to  the  different  personal  characters,  and 
merits  of  the  righteous  and  the  wicked,  that  they 
hcwe  often  been  disbelieved,  or  objected  against,  as 
being  altogether  unequal,  and  unjust. 

But  those  who  malie  this  objection,  and  some  "who 
have  attempted  to  answer  it,  seem  not  to  tliink,  or  not 
to  remember,  that  the  righteous  are  saved  by  grace, 
through  faith.  It  is  true,  there  is  an  essential  differ- 
ence, in  personal  character,  between  saints  and 
sinners,  however  great  the  imperfection  of  saints 
may  be,  or  in  whatever  that  imperfection  may  be 
supposed  to  consist  :  whether  in  the  'voeakness  of 
their  graces,  or  merely  in  the  inconstancy  of  their 
good  exercises.  But  on  no  supposition,  is  this 
personal  difference  so  infinite,  as  between  the  eter- 
nal rewards  of  heaven,  and  the  endless  pains  of  hell. 
On  the  contrary,  some  who  are  finally  good  men, 
have  been  greater  sinners,  and  d.eserve  a  more  intole- 
rable punishment,  their  whole  lives  taken  together, 
than  some  v/ho  die  in  their  sins.  The  only  founda- 
tion of  ail  the  rewards  of  the  ric?-hteous,  is  the  ri^-ht- 
eousness  of  Christ  ;  in  which  an  interest  is  obtained, 
and  kept,  by  faith  alone.  This  is  a  full  solution,  and 
the  only  one,  I  apprehend,  of  the  ibreiTiCntioncd 
specious  difficulty. 


420  The  necessity  of  Holiness^ 'i^c.    [Sen  XXII. 

5.  Hence  let  cliristians,  while  they  renounce 
self-righteousness,  and  live  by  faith  on  the  Son  of 
God,  as  the  only  primary  ground  of  expecting  the 
divine  approbation,  be  careful  to  maintain  good 
works.  These  \vill  be  profitable  to  the  doers  of 
them,  as  well  as  to  those  for  whose  benefit  they  are 
done.  Upon  the  foundation  laid,  which  is  Jesus 
Christ,  all  works  of  real  piety  or  charity,  will  be 
graciously  recompensed  at  the  resurrection  of  the 
just.  Giving  a  cup  of  cold  water,  in  the  name  of  a 
disciple,  shall  in  no  wise  fail  of  an  eternal  reward. 

"  But,"  let  it  be  remembered,  "  He  that  endureth 
to  the  end,"  and  he  onl}^,  "  shall  be  saved."  In 
order  to  perseverance  in  well-doing,  there  is  need  of 
patience.  But  to  animate  us  to  lay  aside  every 
weight,  and  to  run  ^vith  patience  the  race  set  before 
iis,  we  have  the  example  of  a  great  cloud  of  witnes- 
ses ;  and  the  hope  set  before  us  is  great :  "  Glory, 
honor,  immortality,  eternal  life."  And  the  race, 
though  for  the  present  it  may  seem  long  and  tedious, 
will  soon  come  to  an  end,  "  Be  patient,  therefore, 
brethren,  unto  the  coming  of  the  Lord.  Behold, 
the  husbandman  waiteth  for  the  precious  fruit  of  the 
earth,  and  hath  much  patience  for  it,  until  he  receive 
the  early  and  latter  rain.  Be  ye  also  patient ;  stab- 
lish  your  hearts  :  for  the  comins:  of  the  Lord  draweth 
mgh." 


SERMON  XXIII.* 


ON     THE     PERFECTION     OF     SEPARATE     SOULS     Ilf 
HEAVEN. 


HEBREWS  XII.  23. 

—  And  to  the  spirits  of  just  mai  inacle  perfect. 

IVIeLANCHOLY  is  the  present  condi- 
tion  of  fallen  man.  At  his  best  state,  he  is  subject 
to  many  imperfections,  and  experiences  much  vanity 
and  vexation  of  spirit.  But,  if  life  be  prolonged, 
soon  do  the  evil  days  come,  and  the  years  when  there 
is  no  pleasure.  Soon,  the  strong  men  bow  them- 
selves, and  the  keepers  of  the  house  tremble.  Soon, 
the  silver  cord  is  loosed,  and  the  golden  bowl  broken. 
Soon,  the  dust  returns  to  the  earth  as  it  was,  and 
man  goeth  to  his  long  home. 

Melancholy  are  the  visible  appearances  of  death, 
in  its  approaches,  and  in  its  consequences.  All  the 
passages  out  of  this  world  are  dark  and  dreary. 
Dark  also  is  the  grave,  whither  we  are  going ;  and 
dark,  by  the  light  of  nature  alone,  is  the  everlasting 
residence  of  the  dead  : 

.  "  The  undiscovered  country,  from  whose  bouiii 
No  traveller  returns." 

*  Preached  at  the  funeral  of  Col.  Isaac  Lee  ;  who  died 
pecember  13,  1802,  in  the  close  of  the  86th  year  of  his  age. 


422  The  perfection  of  separate  [Scr.  XX'III. 

Even  holy  Job  calls  it,  "  A  land  of  darkness,  as 
darkness  itself."  And  again  he  says,  "  Man  dieth, 
and  ^7asteth  away  ;  yea,  man  givelh  up  the  ghost, 
and  wiiere  is  he  ?"  What  becomes,  at  present,  of 
the  lifeless  body,  is  plainly  seen  :  but  where,  or  what, 
the  unbodied  spirit  is,  "we  see  not ;  nor  can  reason, 
with  all  its  boasted  discoveries,  help  us  to  other 
than  very  uncertain  information.  How  thankful, 
then,  ought  we  to  be  for  the  light  of  reiielatio?i — a 
revelation  of  the  world  of  spirits,  and  of  the  happy 
state  of  our  pious  friends  deceased  ?  These  myste- 
ries, hid  from  former  ages  and  generations,  are  now 
made  manifest  by  the  appearing  of  our  Saviour  Jesus 
Clirist,  "  Who,"  as  is  said,  2  Tim.  i.  10,  "  hath 
abolished  death,  and  brought  life  and  immortality  to 
light." 

The  apostle  is  upon  the  same  subject  in  our  text 
and  context.  To  guard  his  Hebrew  brethren  against 
leaning  too  much  to  Judaism,  he  is  here  represent- 
ing to  them  the  great  superiority  of  the  gospel,  to 
their  former  dispensation  ;  both  in  regard  to  the 
clearness  of  the  light  it  communicates,  and  the 
gentle  manner  of  its  communicating  that  light.  The 
law  given  by  Moses,  w^as  promulgated  with  awful 
tokens  of  divine  wrath  :  and  even  the  tenor  of 
it  afforded  little  comfort  for  sinners,  compared  with 
the  grace  and  truth  which  came  by  Jesus  Christ. 
See  ver.  18 — ^24,  "  For  ye  are  not  come  unto  the 
mount  that  might  be  touched,  ajid  that  burned  with 
fire,  nor  unto  blackness  and  darkness,  and  tempest,, 
and  the  sound  of  the  trumpet,  and  the  voice  of  words ; 
which  voice  they  that  heard  entreated  that  the  word 
should  not  be  spoken  to  them  any  more  :  (for  they 
could'  not  endure  that  which  was  commanded.  And 
if  so  much  as  a  beast  touch  the  mountain,  it  shall  b© 
stoned,  or  thrust  tlirouo-h  with  a  dart.  And  so  ter- 
ribie  was  that  sight,  that  Moses  said,  I  exceedingly 
fear  and  quake  :)  But  ye  are  come  unto  mount  Sion, 
and  unto  the  city  of  the  living  God,  the  heavenly 


Ser.  XXIII.]         Souls  i?i  Heai^en.  423 

Jerusalem  ;  and  to  an  innumerable  company  of  an- 
gels, to  the  general  assembly  and  church  of  the  first 
born,  ^vhich  are  written  in  heaven,  and  to  God  the 
Judge  of  all  and  to  the  spirits  of  just  men  made  per- 
fect ;  and  to  Jesus  the  mediator  of  the  new  cove- 
nant, and  to  the  blood  of  sprinkling  which  speaketh 
better  things  tlian  the  blood  of  Abel." 

The  evident  design  of  this  v.  hole  passage  is  to 
shc-v,  that  christians  are  brought  by  the  gospel,  to 
the  knowledge  of  heaven,  and  to  a  participation  with 
saints  and  angels  there,  in  the  vision  and  fruition  of 
God,  fai-  beyond  what  good  men  were  under  the 
law.  But  from  the  short  part  of  a  sentence  taken  for 
our  present  subject,  which  mentions  the  spirits  of 
just  men  made  perfect,  we  arc  led  to  inquire, 

I.  Whose  spirits  these  are  :  and, 

II.  Wherein  their  perfection  consists. 

As  one  of  the  elders  asked  John,  in  the  Revelation, 
"  W'liat  are  these  which  are  arrayed  in  white  robes  ? 
and  whence  came  they  ?"  so  we  may  naturally  in- 
quire, in  the  first  place.  Whose  spirits  are  these 
spoken  of  in  the  text  ?  and  what  was  their  former 
condition  ? 

They  are  said  to  be  the  spirits  of  just  men  :  that 
is,  the  spirits  in  heaven,  of  men  who  were  just 
while  here  on  earth.  But  ^vho  in  this  world,  since 
the  fall  of  Adam,  ever  deserved  the  name  of  just 
men  ?  Is  it  not  written,  "  There  is  none  righteous  ; 
no,  not  one  ?" 

I  ansv.er  ;  It  is  written,  "  Noah  was  a  just  man, 
and  perfect  In  his  generation."  And  we  often  read 
of  the  just^  where  reference  is  plainly  had  to  men  in 
the  life  that  now  is.  Solomon  says,  indeed,  "  There 
is  not  a  just  man  upon  earth  :"  but  he  explains 
himself  by  adding,  "  that  dceth  good  and  sinncth 
not."     It  is  undoubtedly  true,  that  all  have  sinned  ; 


424  The  perfection  of  separate  [Ser.  XXIIL 

and  that  the  best  of  men  daily  sin,  as  long  as  they 
continue  here  below.  Nevertheless,  there  have  been 
many  who  are  called  of  God  himself,  just  men  :  men 
whom  he  justified  while  hving,  and  glorified  when 
dead.  Who  these  are,  or  what  is  necessary  to  con- 
stitute any  of  mankind  such,  is  a  question,  therefore, 
of  the  last  importance.  Until  this  is  well  answered 
and  understood,  it  cannot  be  known  when  we  have 
reason  to  entertain  a  comfortable  hope  respecting 
our  own  future  state,  or  concerning  the  present  state 
of  our  departed  friends. 

It  is  easy  to  show,  in  general,  that  by  just  men, 
we  are  to  understand  no  other  than  men  of  true  pie- 
ty and  virtue.  Thus  this  phrase  is  constantly  used  in 
the  holy  scriptures^  See  Psal.  vii.  9,  "  Let  the  wick- 
ness  of  the  wicked  come  to  an  end  ;  but  establish 
the  just."  Prov.  iii.  33,  "  The  curse  of  the  Lord 
is  in  the  house  of  the  wicked  :  but  he  blesseth  the 
habitation  of  the  just."  And  Matt*  xiii.  49,  "  So 
shall  it  be  in  the  end  of  the  world  ;  the  angels  shall 
come  forth  and  sever  the  wicked  from  among  the 
just."  In  both  the  Old  Testament  and  the  New,  all 
men  are  thus  divided  into  two  classes  ;  the  just  and 
the  wicked  :  whence  it  is  obvious  that  by  the  for- 
mer are  meant,  none  but  good  men^  or  real  saints  : 
none  but  such  as  are  approved,  or  justified,  in  the 
sight  of  God. 

To  prevent  mistakes,  however,  it  may  be  needful 
to  give  the  character  of  these,  in  a  few  particulars. 
Here  then, 

1.  Let  is  be  osberved,  that  those  whom  the  Bible 
means  by  just  fnen,  are  certainly  men  of  justice  in 
their  social  intercourse  ;  or  in  their  treatment  of 
their  fellow  men,  in  Vvord  and  deed.  To  this  pur- 
pose are  the  words  of  David,  in  the  fifteenth  Psalm  : 
"  Lord,  who  shall  abide  in  thy  tabernacle  ?  who 
shall  dwell  in  thy  holy  hill  ?  He  that  walketh  upright- 
Xf,  and  \\4orketh  righteousness.     He  that  backbiteth 


Ser.  XXIII.]        Souls  hi  Hecven.  425 

not  with  his  tongue,  nor  doeth  evil  to  his  neighbor." 
And  the  following  words  of  the  apostle  James ; 
"  If  any  man  among  3^011  seem  to  be  religious,  and 
bridleth  not  his  tongue, — that  man's  rehgion  is  vain." 
A  just  man  is  no  slanderer  or  reviler  ;  nor  one  that 
vrill  go  bejond  or  defraud  another,  in  any  matter. 
He  is  a  man  of  truth  and  punctuality  in  his  dealings, 
and  of  integrity  and  faithfulness  in  whatever  busi- 
ness he  undertakes,  or  station  he  sustains.  He  is 
one  that  makes  conscience  of  observing  the  rule  of 
our  Saviour,  "  Whatsoever  ye  would  that  men  should 
do  unto  you,  do  ye  even  so  to  them."  And  that  of 
the  apostle,  "  Render  to  all  their  dues  :  tribute,  to 
whom  tribute  is  clue  ;  custom,  to  A\hom  custom ; 
fear,  to  w^hom  fear;   honor,  to  Vv  horn  honor. " 

2.  A  just  man  will  be  as  careful  to  render  to  God, 
his  due,  as  to  men  the  things  which  are  their's.  He 
will  no  more  neglect  the  duties  of  religion,  than 
be  negligent  in  the  discharge  of  social  duties.  How- 
ever honest  men  may  be  in  their  dealings ;  ho^vever 
punctual  in  paying  their  debts,  and  equitable  in  all 
respects  in  the  treatment  of  their  neighbors  ;  yet,  if 
they  never  inquire,'  nor  concern  themselves,  w^hat 
they  shall  render  to  the  Lord  for  all  His  benefits  ;  if 
they  restrain  prayer,  pay  no  attention  to  the  word  of 
God,  and  are  men  of  no  religion,  they  are  not  just 
men  in  the  sense  of  scripture  ;  nor  can  they  with  any 
propriet}',  be  so  called.  To  rob  God,  is  certainly  as 
unjust,  as  to  wrong  our  fellow-men. 

3.  A  just  man  Is  upright  in  heart,  as  well  as  one 
that  walks  uprightl}-.  "  He  is  not  a  Jew,"  says  the 
apostle,  '*  W'ho  is  one  outv.ardly  ;  neither  is  circum- 
cision that  which  is  outward  in  the  flesh  :  but  he  is 
a  Jew  that  is  one  inwardly  ;  and  circumcision  is  that 
of  the  heart,  in  the  spirit,  and  not  in  the  letter ; 
whose  praise  is  not  of  men,  but  of  God."  A  man. 
may  be  very  virtuous,  and  very  religious,  external- 

F  f  f 


426  The  perfection  of  separate  [Ser.  XXIIL 

ly,  from  sinister  views,  or  merely  from  selfish  mo- 
tives. But  should  we  bestow  all  our  goods  to  feed 
the  poor,  and  give  our  body  to  be  burned,  without 
any  ultimate  regard  to  the  glory  of  God,  or  the  good 
of  our  neighbor,  in  the  day  of  final  retribution,  it 
^\  ould  profit  us  nothing. 

In  a  ^vord,  as  to  their  personal  character,  just  men 
have  the  root,  and  all  the  branches,  of  moral  recti- 
tude. The  tree  is  good,  and  the  fruit  good.  "  If 
any  man  be  in  Christ,  he  is  a  new  creature  :  old 
things  are  passed  away  ;  behold,  all  things  are  be- 
come new." 

In  this  sense,  Noah  and  Job  were  perfect ;  and  so 
is  every  good  man.  As  an  infant  may  be  a  perfect 
m^an  in  miniature,  though  extremely  imperfect  in 
stature  and  strength  ;  so  those  called  the  just  in  scrip- 
ture, are  perfect,  as  having  all  the  parts  of  the  new 
man,  which  is  created  after  God  in  righteousness  and 
true  holiness. 

4.  Yet  just  men  are  not  so  called,  so  accepted  of 
God,  or  so  looked  upon  by  themselves,  merely  be- 
cause of  their  personal  goodness.  It  is  said  in  Ha- 
bakkuk,  and  it  is  several  times  repeated  in  the  New- 
Testament,  "  The  just  shall  live  by  faith."  And 
the  apostle  says,  Rom.  iv.  5,  "  To  him  that  work- 
eth  not,  but  believeth  on  him  that  justilieth  the  un- 
godl)^,  his  faith  is  counted  for  righteousness." 

That  an}^  of  mankind  are  self-righteous,  is  because 
they  are,  at  heart,  altogether  unrighteous.  That  any 
hope,  or  wish,  to  be  accepted  of  God  as  righteous 
persons,  on  the  ground  of  their  o\vn  goodness,  is  be- 
cause they  are  totally  selfish,  and  have  no  impartiali- 
ty. The  moment  one  becomes  upright,  in  the  low- 
est degree,  he  condemns  himself  ;  and  flees  for  refuge 
to  free  grace,  reigning  through  the  righteousness  of 
Chvist,  as  his  only  support  from  utter  despair.  Nor 
does  he  ever  after  build  his  hope  of  being  justified, 
on  any  other  foundation. 


Ser.  XXIII.]        Souls  in  Hemen.  ^Tl 

Having  seen  what  are  the  essential  characteristics 
of  just  men  on  earth  ; 

II.  We  are  to  consider  the  perfection  of  the  spirits 
of  such,  when  translated  to  heaven.     Here, 

1.  They  are  made  perfect  in  holiness. 

He  who  is  entered  into  that  rest,  hath  ceased  from 
sin.  Ho  longer  is  he  subject  to  carnal  appetites,  un- 
ruly passions,  or  any  moral  imperfections.  From 
these,  the  best  of  men  in  this  world  are  far  from  being 
wholly  free.  Paul  found  a  law  in  his  members,  war- 
ring against  the  law  of  his  mind  :  and  to  his  christian 
brethren,  the  Galatians,  he  says,  "  The  flesh  lusteth 
against  the  spirit, — so  that  ye  cannot  do  the  things 
that  ye  would."  But  from  the  flesh — from  the  law 
of  sin — from  the  remainder  of  depraved  nature,  be- 
lievers are  perfecdy  delivered  vvhen  the  body  dies. 

Nor  is  this  all  the  moral  perfection  of  pious  souls 
departed.  Holiness  is  not  a  mere  negative  ;  con- 
sisting in  freedom  from  sin  only.  This  is  one  thing 
implied  in  it ;  but  it  implies,  moreover,  all  good 
principles,  and  all  the  fruits  of  active  righteousness. 
These  are  all  comprehended  radically,  in  universal 
benevolence  of  disposition.  "  The  end  of  the  com- 
mandment is  charity."  In  this  the  spirits  of  just 
men  in  heaven,  are  perfect.  They  are  perfectly  dis- 
posed to  render  honor  to  whom  it  is  due  ;  to  take 
complacency  in  the  holiness,  and  to  rejoice  in  the 
happiness  of  all  around  them,  and  above  them,  wheth- 
er the  Creator  of  all,  or  their  fellow-creatures. 

2.  Compared  with  us,  and  with  themselves  while 
here  below,  they  are  perfect  in  knoiAledge.  1  Cor. 
xiii.  12,  "  For  now  we  see  through  a  glass  darkly; 
but  then  face  to  face  :  now  I  know  in  part  ;  but 
then  shall  I  know  even  as  also  I  am  known." 

3.  The.  saints  above  are  made  perfect  in  happi- 
ness. 


428  The  perfection  of  separate  [Ser.  XXIII. 

That  their  negative  happiness  is  perfectly  com- 
plete, we  are  abundantly  assured.  See  Rev.  xiv.  13, 
"  I  heard  a  voice  from  heaven,  saying  unto  me, 
Write,  Blessed  are  the  dead  who  die  in  the  Lord 
from  henceforth  :  yea,  saith  the  Spirit,  that  they  may 
rest  from  their  labors."  Rev.  vii.  16,  "  They  shall 
hunger  no  more,  neither  thirst  any  more  ;  neither 
shall  the  sun  light  on  them  nor  any  heat."  And  chap, 
xxi.  4,  "  God  shall  vvipe  away  all  tears  from  their 
eyes  ;  and  there  shall  be  no  more  death,  neither 
sorrow  nor  crying,  neither  shall  there  be  any  more 
pain  :  for  the  former  things  are  passed  away." 

And  that  they  enjoy  positive  good,  of  the  purest 
kind,  and  in  the  highest  degree,  we-  are  plainly  giv- 
en to  understand,  Psalm  xvi.  11,  "  In  thy  pres- 
ence is  fulness  of  joy  ;  at  thy  right  hand  are  pleas- 
ures for  ever  more."  1  Cor.  ii.  9,  "  Eye  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man,  tlie  things  which  God  hath  prepared 
for  them  that  love  him."  And  Rev.  vii.  17,  "  The 
Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed 
them,  and  shall  lead  them  unto  living  fountains  of 
waters." 

We  are  not  to  suppose,  indeed,  that  the  separate 
spirits  of  saints  above,  are  iiow  so  happy,  as  they 
will  be  after  the  resurrection ;  nor  are  we  to  sup- 
pose that  all  of  them  are  equally  happy  :  Yet  it  may 
well  be  believed,  that,  to  the  utmost  extent  of  their 
present  capacities,  whether  sfrcaier  or  less,  their  joy 
is  full. 

But,  that  Vvc  have  a  more  suitable  impression  and 
belief  of  the  greatness  of  their  felicity,  it  may  be  use- 
ful to  consider,  more  distinctly,  v/herein  it  consists. 
But  in  attempting  this,  we  have  time  now  to  attend 
only  to  a  few  of  the  most  essential  particulars.  Here 
then , 

(1.)  The  spirits  of  just  men,  on  their  leaving  the 
body  and  this  world,  are  admitted  isito  a  very  num- 


Ser.  XXIII.]        Souls  i?i  Heaven.  429 

eroiis  society  of  their  fellow-creatures,  all  of  whom 
are  perfectly  holy,  and  perfectly  happy. 

In  this  Avretched  corner  of  the  universe  where  we 
now  live,  a  good  man  can  find  few  objects  to  excite 
in  him  much  complacency  or  joy  ;  nor  can  he  avoid 
seeing  many  Vvhich  must  give  him  quite  contrary 
sensations.  The  most  happy  have  their  calamities, 
and  the  best,  their  imperfections  :  And  how  many 
ai-e  there  in  whom  there  is  hardly  any  thing  but  sin 
and  misery  to  be  seen  ?  Were  it  not  for  the  faith  of 
future  and  invisible  things,  it  might  admit  of  a  ques- 
tion, perhaps,  whether  the  purest  benevolence,  in 
guch  a  world  as  this,  would  not  be  a  source  of  more 
pain  than  pleasure — of  more  disgust,  than  satisfac- 
tion. 

But  heaven  is  a  state  of  society  perfectly  pleasing 
to  a  benevolent  mind.  There  the  soul  of  a  good 
man,  made  perfectly  good,  finds  every  one  of  a  dis- 
position, and  in  a  situation,  exactly  agreeable  to  its 
highest  wish.  There  are  seen  thousands  of  thousands, 
and  ten  thousand  times  ten  thousand,  of  holy  angels, 
which  kept  their  first  estate,  and  have  been  improv- 
ing in  knowledge,  and  in  every  glorious  excellence, 
and  rising  higher  and  higher  in  happiness,  ever  since 
their  creation.  There  are  seen,  "  a  multitude 
which  no  man  can  number,"  of  the  redeemed  from 
among  iallen  men  ;  "  of  all  nations,  and  kindreds,  and 
tongues,  standing  before  the  throne,  and  before  the 
Lamb,  clothed  with  white  robes,  and  palms  in  their 
hand."  There  are  all  the  excellent  of  the  earth,  of 
former  ages  ;  and  all  the  pious  dead,  of  our  own 
relations,  connections,  and  acquaintance.  And 
these,  how  altered  !  how  astonishingly  altered,  from 
what  the  best  and  happiest  of  them  ever  were,  while 
here  below  !  They  are  made  perfect.  Now,  in  the 
kingdom  of  their  Father,  they  shine  forth  like  the 
sun,  in.  the  beauty  of  hoHness,  and  in  the  perfection 
of  happiness.     To  a  benevolent  mind,  and   much 


430  7he  perfection  of  separate  [Ser.  XXIII, 

more  to  one  made  perfect  in  benevolence,  must  not 
this  be  a  sight  worth  dying  to  see  ?  But, 

(2.)  The  still  far  greater  happiness  of  a  good  man 
gone  to  heaven,  consists  in  seeing,  adoring,  and 
serving  God,  the  uncreated  source  of  good  ;  and  in 
the  full  manifestation  of  his  everlasting  favor  and 
love. 

To  glorify  and  enjoy  God,  is  the  chief  end,  and 
the  supreme  felicity  of  man.  Even  in  our  world  of 
coldness,  darkness,  and  distance,  some  have  longed 
for  this,  and  exulted  in  it,  as  the  object  of  their  high- 
est hope  and  joy.  Hear  the  words  of  David,  Psal. 
Ixiii.  1,  2,  "  O  God,  thou  art  my  God ;  early  will 
I  seek  thee  :  my  soul  thirsteth  for  thee,  my  flesh 
longeth  for  thee  in  a  dry  and  thirsty  land,  where 
no  water  is  ;  to  see  thy  power  and  thy  glory,  so  as  I 
have  seen  thee  ia  the  sanctuary."  And  ver.  5, 
"  My  soul  shall  be  satisfied  as  with  marrow  and 
fatness  :  and  my  mouth  shall  praise  thee  with  joyful 
lips."  And  the  words  of  Asaph,  Psal.  Ixxiii.  25, 
26,  "  Whom  have  I  in  heaven  but  thee  ?  and  there 
is  none  upon  earth  that  I  desire  besides  thee.  My 
flesh  and  my  heart  faileth  :  but  God  is  the  strength 
of  my  heart,  and  my  portion  for  ever."  Such  have 
been  the  longings  of  imperfect  saints  on  earth,  to 
see  the  glory  of  God  ;  and  such  the  delight  they 
have  found  in  drawing  near  to  him.  What  then 
must  be  the  ecstasy  of  perfected  saints  above,  when 
they  see  his  face  without  a  vail,  and  worship  him  in 
the  holy  of  holies,  without  intermission,  and  with- 
out weariness?  "Blessed  are  the  pure  in  heart: 
for  they  shall  see  God." 

(3.)  Redeemed  souls  in  heaven,  must  find  trans- 
porting happiness  in  seeing  their  Divine  Redeemer  : 
in  beholding  him  exalted  at  God's  own  right  hand  ; 
in  enjoying  his  immediate  presence,  and  in  celebrating 


Ser.  XXIII.]        Souls  in  Heaiieii.  431 

the  breadth,    and  length,   and   depth,  and  height  of 
his  love,  which  passeth  knowledge. 

It  was  his  promise  to  his  mourning  followers, 
when  he  was  about  to  be  taken  from  them,  John 
xiv.  2,  3,  "  I  go  to  prepare  a  place  for  you  ;  and 
if  I  go  and  prepare  a  place  for  you,  I  ^vill  come  again, 
and  receive  you  to  myself;  that  where  I  am,  there 
ye  maybe  also."  And  it  was  his  prayer  for  them, 
John  xvii.  24,  "  Father,  I  will  that  they  also  whom 
thou  hast  given  me  be  w ith  me  where  I  am,  that 
they  may  behold  my  glor}^."  Now,  when  this  pray- 
er is  answ^ered,  and  this  promise  is  fulfilled,  how  un- 
speakable must  be  their  felicity  ?  Then  they  join, 
with  rapture  unutterable,  in  singing,  as  it  is  "written 
in  the  Revelation,  "  Unto  him  that  loved  us,  and 
w^ashed  us  from  our  sins  in  his  own  blood,  and  hath 
made  us  kings  and  priests  unto  God  and  his  Father  ; 
to  him  be  glory  and  dominion  for  ever  and  ever. 
Amen." 

Let  us  now  consider,  what  application  and  uses 
should  be  made  of  this  subject. 

1.  We  may  hence  learn  what  manner  of  persons 
we  must  be,  and  what  faith  we  must  have,  if  we 
would  hope  to  be  partakers  of  the  blessedness  spok- 
en of;  and  should  be  excited  to  seek  earnestly  the 
kingdom  of  God,  and  his,  righteousness. 

In  the  iv.  chap,  of  this  epistle,  having  reminded 
the  Hebrews  of  their  unhappy  ancestors,  who  could 
not  enter  into  the  land  of  promise  because  of  unbe- 
lief, the  apostle  says  ;  "  Let  us  therefore  fear,  lest, 
a  promise  being  left  us  of  entering  into  his  rest,  any 
of  you  should  seem  to  come  short  of  it." 

To  hope  for  an  entrance  into  the  heavenly  Canaan, 
we  must  have  faith  in  God,  and  also  in  Christ.  It 
may  seem  hard  to  believe  that  creatures  so  vile,  can 
ever  be   partakers   of  such  glory  and  biessedjiess. 


452  The  perfection  of  separate  [Ser.  XXIIl. 

Solomon,  when  he  had  built  his  magnificent  temple, 
said,  "  But  will  God  in  very  deed  dwell  with  men  on 
the  earth  ?"  and  may  we  not  rather  say,  Will  God  in 
very  deed  admit  men,  such  as  A\e  are,  to  dwell  with 
him  in  heaven  ?  But  his  thous^hts  are  not  as  our 
thoughts.  As  the  heavens  are  higher  than  the  earth, 
so  are  his  ways  higher  than  our  ways,  and  his 
thoughts  than  our  thoughts.  Where  sin  hath 
abounded,  his  grace  can  much  more  abound.  And 
it  should  be  remembered,  that  though  we  are  unwor- 
thy, there  is  a  Surety,  and  an  Advocate  for  us,  who 
is  most  worthy.  One  who  is  the  propitiation  for  the 
sins  of  the  whole  world.  The  great  wonder  of  all 
is,  that  such  a  glorious  person  should  be  given,  and 
give  himself,  to  suffer  and  die  for  our  redemption. 
Let  us  only  believe  this,  and,  however  much  we 
may  be  astonished,  there  'will  be  no  occasion  for 
being  staggered,  at  the  promises  of  grace  or  glory. 
*'  He  that  spared  not  his  own  Son,  but  delivered 
him  up  for  us  all,  how  shall  he  not  with  him  also 
freely  give  us  all  things  ?" 

It  ought,  however,  to  be  remembered,  that  still, 
without  personal  holiness,  no  man  shall  see  the  Lord. 
Christ  must  be  followed  and  obeyed,  or  we  have  no 
warrant  to  expect  eternal  life  on  account  of  his  obe- 
dience, or  to  be  saved  from  wrath  through  him.  Luke 
vi.  46,  "  Why  call  ye  me  Lord,  Lord,  and  do  not 
the  things  which  I  say  ?"  And  John  xii.  36,  "If 
any  man  serve  me,  let  him  follow  me  ;  and  where  I 
am,  there  shall  my  servant  be  :  if  any  man  serve  me, 
him  will  my  Father  honor." 

The  door  of  heaven  is  now  open  to  the  most  wick- 
ed man  on  earth,  if  he  will  forsake  his  evil  ways, 
and  turn  to  the  Lord,  by  sincere  repentance  and  faith 
in  Jesus  Christ.  But  the  unbelieving,  and  the  un- 
righteous, remaining  such,  instejid  of  inheriting 
eternal  life,  shall  go  away  into  everlasting  punish- 
m.ent. 


Ser.  XXIII. ]         Souls  iti  Heaiicn.  435 

Let  us  then  see  that  we  be  holy,  as  he  who  hath 
called  us  is  holy  ;  and  that  the  lives  we  live  in  the 
flesh,  Ave  live  by  feith  in  the  Son  of  God  ;  as  ever 
we  would  hope  to  die  the  death  of  the  righteous, 
and  that  our  last  end  may  be  like  his. 

2.  Our  subject,  and  the  hope  herein  set  before 
as,  may  well  support  believers  under  the  heaviest 
temporal  bereavements,  and  other  tribulations.  The 
end  of  all  things,  and  certainly  the  end  of  all  the 
afflictions  of  the  righteous,  is  at  hand.  "  Weeping 
may  endure  for  a  night,  but  joy  cometh  in  the  morn- 
ing." The  life  of  man,  however  full  of  trouble,  is 
of  fcAv  days.  If,  by  reason  of  strength,  it  be  more 
than  four-score  years,  jet  it  is  soon  cut  off.  The 
apostle  reckoned  "  that  the  sufferings  of  this  present 
time,  were  not  worthy  to  be  compared  with  the  glo- 
ry which  shall  be  revealed  in  us.  And  we  know," 
says  he,  *'  that  all  things  work  together  for  good,  to 
them  that  love  God."  Again  he  says,  "  Our  light 
affliction,  which  is  but  for  a  moment,  worketh  for 
us  a  far  more  exceeding  and  eternal  weight  of  glo- 
ry ;  while  Ave  look  not  at  the  things  which  are  seen, 
but  at  the  things  Avhich  are  not  seen  :  for  the  things 
which  are  seen  are  temporal,  but  the  things  which 
are  not  seen  are  eternal." 

o.  We  may  hence  learn  how  the  present  mourn- 
ful solemnity  ought  to  be  improA^ed. 

The  decease  of  a  neighbor  and  friend,  in  some 
vicAvs,  ought  ever  to  be  considered  as  an  event,  for 
the  present,  not  joyous,  but  grievous.  Attending  a 
funeral  is  called,  going  to  the  house  of  mourning. 
And  if  Ave  consider  hoAv  death  entered  into  the  A\orld, 
why  it  passes  upon  all  men,  and  Avhat  are  often  its 
terrible  consequences,  sober  sadness  evidently  be- 
comes us  Avhenever  Ave  see  a  felloAv-mortal  thus  turn- 
ed to   destruction.     Nor  can   Ave   Avell  refuse  the 


434.  The  perfection  of  separate  [Ser.  XXIII, 

tribute  of  a  tear  to  the  memory  of  those  who  have 
labored  for  our  good,  or  who  have  done  worthily  in 
their  day  ;  A\'heii  they  can  labor  for  us  no  longer,  and 
w  hen  they  have  no  more  a  portion  for  ever  in  any 
thing  under  the  sun.  At  the  grave  of  his  kind  and 
beloved  friend  Lazarus,  "  Jesus  wept."  And  when 
Peter  was  brought  into  the  chamber  where  Dorcas 
lay  dead,  a  woman  full  of  good  works  and  alms- 
deeds,  we  are  told,  "  all  the  \^idows  stood  weeping  ; 
and  showing  the  coats  and  garments  which  had  been 
made  by  her   while  she  was  with  them." 

And  should  not  Ave,  my  hearers,  be  affected  in  a 
similar  manner,  on  the  present  occasion  of  mourning  ? 
The  venerable  man  whose  cold  remains  are  inclosed 
in  that  coffin,  now  to  be  laid  low  in  the  dust,  has 
performed  many  laborious  and  important  services, 
for  a  long  time,  of  a  public  as  well  as  private  nature  : 
and,  to  many  of  us,  he  has  been  one  of  the  kind- 
est, firmest,  and  most  able  friends,  we  have  ever 
had  in  this  world.  Not  only  in  the  relations  of  a 
husband,  parent,  neighbor,  and  parishioner,  have  his 
kind  attentions  and  faithful  exertions  been  singular  ; 
but  of  this  society  he  has  been  very  much  the  father, 
from  the  beginning.  In  its  first  formation,  he  had 
a  principal  hand  ;  and  for  more  than  forty  years,  he 
has  been  more  active,  and  had  more  influence,  than 
almost  any  other  man,  in  building  it  up,  and  promot- 
ing its  prosperity.  In  the  church  also,  and  in  the 
town  and  state,  he  has  sustained,  and  well  executed 
important  offices.  And  as,  in  life,  he  has  been  much 
honored  and  beloved,  it  cannot  reasonably  be  other- 
wise than  that,  in  death,  he  should  be  respectfully 
lamented. 

There  are  considerations,  however,  which  may 
w  ell  moderate  our  grief  He  goes  to  the  grave  full 
of  days,  as  a  shock  of  corn  that  cometh  in,  in  its 
season.  He  had  little  more  of  comfort  to  expect  in 
this  life.     He  may  be  taken  away   from  great  public 


feer.  XXIII.  ]         Souis  in  Heaven.  43-5 

evils  to  come,  of  Avhich  he  was  anxiously  apprehen- 
sive. And,  we  hiive  reason  to  hope  and  trust,  he  is 
entered  into  peace,  where  the  wicked  cease  from 
troubling.  He  early  made  a  profession  of  religion  ; 
and  has  given  good  evidence  ever  since,  of  the  sin- 
cerity of  his  profession.  For  constancy  in  attend- 
ing upon  the  public  worship  of  God,  and  a  very 
close  attention  to  the  ministry  of  his  word,  he  has 
liad  few  equals.  Even  to  old  age,  he  was  rarely  ever 
absent  from  the  solemn  assembly.  No  inclemency 
of  weather,  or  slight  indisposition  of  body,  would 
detain  him  from  the  sanctu  .ry,  on  appointed  seasons. 
Equally  constant  was  he  likewise,  in  the  more  private 
duties  of  devotion.  Nor  was  he  one  of  those  who 
seem  to  be  religious,  while  very  deficient  in  morality, 
and  the  social  virtues.  In  his  public,  civil  capacity, 
he  exerted  himself  with  more  than  common  zeal, 
for  the  suppression  of  vice,  the  support  of  justice, 
and  the  preservation  of  peace.  And  in  his  private 
intercourse  and  dealings  with  mankind,  his  character 
was  unimpeachable.  It  is  true,  he  escaped  the  woo 
of  our  Sa\iour,  unto  them  whom  all  men  speak  vreli 
of.  In  him  Avas  verified  the  proverb  of  Solomon, 
*'  He  that  is  upright  in  the  way,  is  abomination  to 
the  wicked."  There  were  not  wanting  those  M'ho 
reviled  him,  and  said  evil  of  him.  Nor  can  it  be  deni- 
ed that  he  was  subject  to  like  passions  as  others ; 
but  I  know  of  nothing  ever  plausibly  alledged  against 
him,  which  ought  to  shake  our  charity  for  him  as 
an  honest  and  good  man. 

Yet,  before  God,  he  abhorred  himself  as  a  vile 
sinner,  and  often  repented,  as  in  dust  and  ashes. 
Neai'  the  closing  scene,  he  expressed  a  deep  sense  of 
his  utter  unworthiness  of  divine  mercy  :  and  of  the 
impossibility  of  his  being  sa\  ed  from  \\Tath,  other- 
wise than  of  free  grace,  through  the  infinite  atone- 
ment of  Jesus  Christ. 

Upon  the  ^^hole,  his  mourning  friends  have  the 
comfort  of  a  confident  hope,  that  he  \\  as  one  of  the 


436  The  perfection  of,  ^c.      [Ser.  XXIII. 

just,  who  live  by  faith :  that  he  died  in  the  Lord  ; 
that  his  soul  is  with  the  spirits  of  just  men  made  per- 
fect ;  and  that  his  decayed  body,  which  we  must 
now  leave  to  sleep  in  the  grave,  will  awake  to  ever- 
lasting life.  I  shall  conclude  with  the  consolation  to 
mourners,  1  Thes.  iv.  13,  14,  18,  "  But  I  would 
not  have  you  to  be  ignorant,  brethren,  concerning 
them  that  are  asleep,  that  ye  sorrow  not,  even  as 
others  who  have  no  hope.  For  if  we  believe  that 
Jesus  died,  and  rose  again,  even  so  them  also  who 
sleep  in  Jesus  will  God  bring  with  him. — Wherefore* 
comfort  one  another  with  these  words." 


FINIS. 


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